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EDITORIAL COUNCILEdwin H. Rian Ned B. StonehouseLeslie W. Sloat Murray Forst Thompson

Thomas R. BirchManaging Editor

The Christian and the Jewish SituationBy the REV. DAVID FREEMAN

A Converted Jew and Pastor of the New Covenant Presbyterian Church of Philadelphia

IT MAYbe that these persecutions have come upon usbecause we have forgotten God," said a Jewish refu­

gee from Germany. Many Jews are pondering themeaning of it all, and are beginning to think that Godis permitting these trials to come upon them. Theyshould remember Joseph who, having been unj ustlyhandled by his brethren, said to them, "But as for you,ye thought evil against me; but God meant it untogood."

Believers in the Bible know that nothing happenswithout God. He has willed all things that come to passand even in those events that affect nations He is work­ing out His own good and wise purposes. God surelyhas a purpose in the calamities He is permitting to fallupon His ancient people Israel, but this in no way ex­cuses those who are guilty of tyranny, oppression andbloodshed. The Son of God said, "Woe unto the worldbecause of offences! for it must needs be that offencescome; but woe to that man by whom the offence com­eth!" The sovereign will and purpose of God does notprevent His wrath from abiding upon the present in­iquities of godless men toward the Jews in greaterGermany and elsewhere.

The Christian cannot look with indifference upon thepresent distress of the Jewish people. They are livingin days that can only be compared to the Babylonianexile or to the expulsion from Spain. The present catas-

trophe is so enormous that it is hard for us here inAmerica fully to comprehend it. Only those who haveexperienced in their own bodies the sweeping tide ofanti-Semitism in Germany know something of the hor­ror of it all. The half has not been told. Over night325,000 Jews of the Czechoslovakian Republic weremade pariahs. Divested of citizenship and property,turned out of industry, commerce and employment, theyare looked upon as those who do not even have theright to live. Since November, 1938, a fine of $400,­000,000 has been imposed upon the Jewish communityof greater Germany, which about exhausts the opportu­nities for self-help. Many Jews are languishing in con­centration camps and only those are freed who promiseto emigrate immediately. Outside of greater Germanythe condition of the Jews is pitiable. In Poland morethan 38 per cent. of its 3,310,000 Jews are dependentupon charity. Only recently in Hungary, which has450,000 Jews, a bill limiting participation of Jews inbusiness and professional life to six to 12 per cent. wasadopted by the Hungarian Parliament. Roumania's800,000 Jews are suffering under a quiet but unrelent­ing campaign of discrimination. As a result of recentlegislation 200,000 of them have. been deprived of cit­izenship and remain in the country on sufferance.

What a ghastly story the beatings, tortures, and mal­treatment of the Jews would make if it were compiled!

102 THE PRESBYTERIAN GUARDIAN June

These things are too well authenti­cated by indisputable evidence to bedenied; moreover, we see it with oureyes and hear it with our ears. Therehas come to our notice the informa­tion that Jews are being used forexperiments. Only recently 65 Jews,including women and children, wereassembled and gassed from Germanwar planes. The net result for theexperimenters to gloat over was 46dead, 12 seriously injured and sevenslightly hurt.

Anti-Semitism is a cancerous in­fection of modern times and evenAmerica is not free of it. When con­ditions are favorable it shows its uglyhead. The Dies Congressional Com­mittee on un-American Activities hasjust disclosed the existence in thiscountry of a well-organized anti­Semitic campaign in the UnitedStates. One of the supporters of thismovement, George Van Horn Mose­ley, a retired major general, is re­ported to have written, in a letter nowin possession of the Dies Committee,the following, "The fact is that themost serious problem confrontingAmerica today is just this problemof the Jew and how to get rid of hisinfluence definitely -locally, nation­ally and internationally." This is thestuff that is the forerunner of dis­crimination and cruelty.

Where does the orthodox Chris­tian stand amid all this hatred andmaltreatment of the Jew? When aman is down, it is base and mean tokick him, even if he deserves it. Allrecounting of the sins of the Jews atthis time is taking unfair advantageand only fanning the flame of bigotryand prejudice. What nation on theface of the earth is free from sin andiniquity? This much may be said,that in comparison with other peo­ples the Jews are known by the worstamong them while other nations areknown by their best. The orthodoxChristian cannot be a party to anyinjustice. He worships the holy andjust God who is the defender of theoppressed and of those hated withouta cause. In the cross of Christ hesees the just God justifying the un­godly. It is strict justice that is vindi­cated as well as love manifested. Hewho has no interest in justice has nointerest in the crucified Saviour.Those who possess the Spirit of God

have hearts of compassion and ten­derness toward the suffering anddown-trodden.

Let not the Jews be misled. Manywho call themselves Christians are soonly in name. To be a Christian inthe historic and real sense involvesa knowledge and acceptance of Christas He is offered in the gospel, and thenew birth, which He taught to be thesupernatural work of God in a man.Christians possess a faith which de­clares itself in life. Only this isChristian faith. The Lord JesusChrist said that many will say toHim in the last day, "Lord, Lord,open to us," but hear what He willsay to them, "I know you not whenceye are; depart from me, all ye work­ers of iniquity." Why, then, do Jewstake for Christians all who call them­selves such or speak Christian lan­guage. Presumption will knock at thevery gates of heaven. Do the Jewsbelieve all those to be Americans whoboast of their Americanism? Theyknow very well that the most traitor­ous hearts shield themselves with theAmerican flag. By their fruits yeshall know them. The apostle Paulsaid, "The fruit of the Spirit is love,joy, peace, longsuffering, gentleness,goodness, faith, meekness, temper­ance."

Shame upon so-called Fundamen-

TABLE OF CONTENTS

June, 1939

The Christian and the Jewish Situation .. 101

David Freeman

The Place of Revelation in theReformed Theology " 103

John Macleod

Editorial III

Mi$$ionary Heroes of the Past " III

Robert S. Manden

The Young People's Page 112

Robert L. Atwell

The Sixth General A$$embly . . . . . 114

NEWS 121

talists of the type who make anti­Semitism their gospel. They cry aloudtheir loyalty to the Bible as overagainst unbelief, but strange friendsof God are these. All the watchwordsof anti-Semitism are circulated andJewish hatred fostered among theseself-styled Bible-believers. We do notwish to be numbered with them. Letnot the Jews think for one momentthat we are allies. We repudiate theirmethods and hell-inspired propaganda.What becomes of the loud boast oflove for the Jew of this type ofFundamentalist? His is only a pro­fessing love for the Jews in the Biblewhom he has never seen; but heshows injustice and enmity to theJews who are about him. Away withsuch hypocrisy!

Are the Modernists the friends ofthe Jews in the present crisis? TheJews have come to regard the liberalsand- rationalists who call themselvesChristians as their defenders. It istrue that modernist ministers inviteJewish rabbis to speak in theirchurches and address mass meetingsdenouncing race hatred and callingfor a brotherhood of man on the basisof a universal fatherhood of God.No doubt on the surface the Mod­ernists appear as the apostles of toler­ance toward the Jew and all men. Buttheir tolerance is not based on truthand conviction. They say that allfaiths lead to God and are ultimatelythe same. The Temple of Religion inthe New York World's Fair is anembodiment of this idea. There is noabsolute truth and the only thing thatdoes matter, and upon which they areabsolutely certain and dogmatic, isthat orthodox Christianity is not final.Their dogma is that any vague notionof God and religion will do. Andwhen one rises to assert the finalityof the Christ of the New Testamentand the absolute truth and inerrancyof the Bible he is certainly invitingpersecution. Orthodox Presbyterianshave bitterly experienced the toleranceand sweetness of Modernists. Woe tobelieving Christians and Jews whenthe Modernists achieve the control oftheir lives. Who are the betrayers ofthe Jews in Germany? The' veryclergymen who were mouthing thesweet words dear to the heart of un­belief are now good Nazis. It could

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1939 THE PRESBYTERIAN GUARDIAN 103

The Place of Revelation in the Reformed TheologyAn Address Delivered at the Tenth Annual Commencement Exercises of

Westminster Theol09ical Seminary

By the REV. JOHN MACLEOD, D.D.Principal of the Free Church College. Edinburgh, Scotland

WH E N we speak of the ReformedTheology we mean the teaching

set forth in the confessions of theReformed churches. Theology itselfis an orderly exhibition of truth withregard to God and the things of God.It deals with truth which has come tobe known because it has been re­vealed. And if our theological think­ing is to be of any good, the truthwith which it takes to do must be soknown as to bring to bear upon us itsreal meaning, to which meaning werespond. It is part of the teaching ofthe Word, which the Reformed the­ology treats as its God-given prin­cipium, that there is afforded in thefabric of derived being, in the courseof providence and in the intuitions ofour moral nature, such a manifesta­tion of the eternal power and theGodhead of the maker of alI thingsas is enough to leave men withoutexcuse when they do not glorify Himas God, or show themselves unthank­ful to Him and blind to His claims.What is thus taught in the Bible thevery first words of our Confessionaffirm in a significant deliverance:"Although the light of nature, andthe works of creation and providence,do so far manifest the goodness, wis­dom, and power of God, as to leavemen inexcusable; yet they are notsufficient to give that knowledge ofGod and of his wilI, which is neces­sary unto salvation." Thus the Con­fession sets forth the truth that thereis a revelation given which answersa certain end. But it goes on to saythat this revelation does not sufficeto give the saving knowledge of Godwhich is imparted by supernaturalrevelation alone in the Word whichGod has given to His people now inwritten form.

The Li9ht of NatureThe knowledge of God which is

furnished by the things which aremade is the right reading of the reve­lation that He has been pleased inthese things to give of Himself tomankind at large. The truth that maybe thus learned is found in the wit-

Dr. Macleod Delivers the Address

ness of what we call nature. That isto say, the works and ways of Godbear witness to Him as the maker andupholder of alI things. They telI ofHim as Lord and King of the uni­verse to which He has given being.They speak of Him too as the Law­giver and Judge of beings like our­selves who are endowed with the lightof reason and conscience. Such crea­tures are under the law of theirnature that calIs for loving and loyalobedience to the wilI of their Lordand King. He is to be obeyed as Hemakes His wilI known, and the lawthat makes known that wilI is holy.

It is only as God makes Himselfknown that men can know Him. Andin the knowledge that they reach inregard to Him there are differencesof degree or measure. It is one thingthat He supplies the material forcoming to an acquaintance with Himin His revelation of Himself. It isquite another thing that men shoulddo justice to the lessons that He readsthem. Among true Christian teachersthere is no doubtful note struck as tothe need that men falIen and sinful,and so dark in their minds, have ofspecial teaching or of the illuminationof the inner eye by the Spirit of God,if they are to come to any true and

profitable knowledge of what Godmakes known of Himself. Apart how­ever from the work of saving grace,there is an unmerited exercise ofGod's power to be seen in the measureof response that the light of naturemeets with in mankind as a race.This forth-putting of light and powerwe speak of as common grace. Itvaries in its measure and this is seenin the difference between one sinnerand another in their respective reac­tions to the truth which is known.For just as there are, among theregenerate, degrees of attainment inthe saving knowledge of divine truth,there are, among the children of theworld, some who feel more of the re­straints of law and conscience thanothers. They are not so out-and-outas their felIows in their defiance to theauthority of heaven. Indeed, it is inthe measure in which common graceis at work in its enlightening and re­straining and controlIing power thatthis world is kept from being such ascene of mad disorder as the unrulypassions of men would make it if theyhad their way.

Now no serious teacher of theReformed school would say that thereis not a specific difference betweenthe work of common, and that ofsaving, grace. Refusing to the sub­jects of the former what they ascribeto the latter, we classify them re­spectively as the dead and the livingor as natural and spiritual men. Wedo so because we would not confounddeath with life or nature with spirit.The light of nature can make men seeso much of the claims that God hasupon them. It can accuse them in theforum of conscience for their sins andfailures. It can thunder of wrath, orof judgment earned, and so rouse asinner to anxiety as to how he canbe set free from his sin. In their re­sponse to the goad of an accusingconscience, men have given the fruitof their body for the sin of their soul.They have fasted and lashed them­selves with scourges tilI the bloodflowed or they fainted. They haveresorted to every austerity and ascetic

104 THE PRESBYTERIAN GUARDIAN June

extreme to get rid of their burden,and yet in vain. All this tells of themoral faculty at work, however per­verted the form may be in which itshows itself. The problem they feelis one that confronts them, and howto get away from it they know not.But that it is serious, nay, urgent, andeven clamant, they must own. Theyhave learned to put questions that arebeyond their power to answer.

We need not say that we do not atall hold that the light of nature isenough, for it does not supply theknowledge which we believe to be thevery life of the soul. Yet we see howit can hold man in check and it showsitself at work in the comely order ofa civilization which, though it maynot rise above the level of this earth,yet allows the wheels of daily life torun smoothly. It may issue in thecommon recognition of an ethicalstandard of what is proper and ofwhat is improper, of what is honestand honorable and of what is baseand shameful. It may also guard thebody politic from many an evil thingwhich, if left to operate freely and un­hindered, would work out disastrousresults. And when it awakens suchanxiety as leaves the sinner ill at easein regard to the problem of how hecan be rid of sin and its fruits, it mayserve as an instrument ancillary tothe process of saving grace. It thenbrings the subject of its convictionsto such a case as that he finds him­self face to face with the task oflearning, if it may at all be, how thesin which is his torment and a loadon his conscience can be so effectivelydealt with as that he may be freedfrom its bondage and its doom. Itthus can be controlled to answer thegracious ends of God, when He bringsmen to their senses and to His feet.

When the understanding respondsto the facts which bear witness to thebeing of God, it is but fulfilling somuch of its proper function. So toois it with the conscience when itaccuses or else excuses, and in sodoing makes an acknowledgment ofthe law to which man is subject.When it acknowledges the law it con­fesses the King and Law-giver whoselaw it is. Not only is the evidenceforthcoming, to which judgment andconscience respond, but also there ison the part of the race what may becalled an echo of it. That echo is tobe heard in the record, chequered orbroken or perverted though it be, of

religion as an element in the life ofmankind. For apart from hothousespeculative atheism which shows it­self in a forced form in circles whichhave been sophisticated by philosophi­cal opiates, the race of mankind evenin the blind and degraded worship ofheathendom has shown itself throughthe ages to be one that worships, how­ever far astray the worship of itsdeity may be. The objection may beraised, in view of the widespreadprevalence of idolatry, that men'sworship is given not to one God butto a hundred million. Its deity may bea demon or, for that of it, a host ofdemons. The fact that this is so is ad­mitted without prejudice. It does notoverthrow or set aside the twin factthat in their own way men have anobject of worship. Man is a being thatworships. He has a sensus numinis.However forgetful of their deity anddaringly irreligious some men mayat times be, yet there are other timeswhen the feeling of reverence andworship for such a god as they ownwill assert itself, even should this takethe shape of gross superstition. Theoutward expression of worship maybe rigidly suppressed as long as thepride or self-sufficiency of men mountsguard. But when, at critical junctures,this vigilance is relaxed or caught atunawares, the tendency to worshipwill assert itself. For there is in man'snature a witness to the being of Godwhich will require that nature itselfto be torn to pieces or to be put outof being before it can get rid of thewhisperings within that tell of ahigher or a supreme Being. Such awitness has many ways of making itspresence felt and letting men knowwhat it has to tell. Its voice may belong smothered or stifled yet it willavenge itself for violence done to it.It will speak out sooner or later.

The Insufficiency of NatureThere is, then, a revelation of God

given in His works. These works in­clude the very fabric of our beingwith all its moral intuitions. Thisbears witness to His claims upon usand in the light of these it leaves usconfronted with the fact that we havesinned and so earned God's dis­pleasure. But all inadequate thoughit is to produce saving results, it isfitted to make sinners wretched be­cause of the sin that it lays at theirdoor, while it can tell of no remedyfor their case. This natural revela-

tion does not throw a ray of light onthe question as to whether or no thereis forgiveness for sin or deliverancefor the sinner. Nor can it tell us, inthe event that there is such a thing,on what terms an interest in it is tobe secured. It can give no assuranceto a man that, even should he repentand turn from his evil ways, it can beof any good for him in regard todeliverance from doom and death.On such all-important questions thisoracle is dumb.

Up to a point we may note how theold Deists owned the witness of Na­ture, rested in it, and satisfied them­selves with their own reading of itssufficiency. In doing as they did theylaid an undue stress on its light andexalted it to a place that is not itsown. This, however, is not a goodenough reason for us who refuse totake up their ground to swing to an­other extreme, and to deny that thereis such a thing as the material groundin the witness of nature on which apro tanto valid natural theology maybe built. There is such a thing-forthe witness of the facts of life and ofthe universe admits and even de­mands a right reading of their mean­ing. And yet, for all the light thatshines in this witness, it leaves us tograpple in vain with the problem ofsin for it gives us not a blink of hopeas to salvation from it. This naturaltheology has its distinct limitations.Yet it has its place, and that place itought to be accorded.

Religious LiberalismIt is of interest to observe how a

system of religious thought which hascapitulated to a paralyzing agnosti­cism and has left to that form oforganized unbelief the field as itsown, abjures natural religion and con­fines theology to that region in whicha purely subjective estimate of valueis allowed to have its way. In keepingwith the line of speculative thoughtwhich it follows, it gives up the questfor a true knowledge of being. Itquits the field and abandons as hope­less the attempt to get beyond therealm of the phenomenal. In thisrealm it finds the field of exact sci­ence and theoretic knowledge and itdeclines the task of seeking a trueacquaintance with the real Beingwhich it holds to lie hid behind theveil of appearances. When it rele­gates to the personal judgment of theindividual what it refuses to own as

1939 THE PRESBYTERIAN GUARDIAN 105

The Terrace of Machen Memorial Hall

having a standing in the domain ofscience or real knowledge, the truthor teaching that it leaves to the sub­jectivism of the judgment of valuewhich a man may have for himselfhas no inherent or intrinsic worththat would fit it to make a demand onthe homage of others. This all issuesin a riot of subjectivism and, in avery true sense, it distributes theprerogative of infallibility over sucha wide constituency as to let everyman be a pope to himself. This, ofcourse, shuts out dogma; and yet thissystem has a tyrannous antidogmaticdogmatism of its own. And with anair of high spirituality it disclaimsthe validity of the line of theisticreasoning that leads to the recogni­tion of more than a limited Demiurge.It sets aside natural theology and pro­claims its faith in a religious, as overagainst a scientific, reading of life inthe universe. Here is faith divorcedfrom knowledge. Its religious liberal­ism is accommodating and its wholetendency is to refuse to be dogmaticsave in the rejection of dogma andin the exclusion of all metaphysicsfrom its theology except that kind onwhich it proceeds as its own ground­work. This sort of thing has had itsvogue. But with the turn of the tideof fashion its days may be said to be .almost numbered.

Neo-CalvinismWith the swing of the pendulum

the antidogmatic tendency of thepassing generation has been makingwav for an intense dogmatism. This,however, in the region of authority,

hangs in the air and is like a chickthat has still clinging to it fragmentsof the shell from which it has justcome. It does not lack for vigor inits repudiation of natural theology. Itcan assign it no place as a vestibulardiscipline leading on to the study ofspecial revealed theology. In regardto the theology which it proclaims, itinsists on the note of authority whichit detects in that specific revelationwhich it holds to break in from aboveas a direct informant in the things ofGod. This revelation speaking, itmaintains, with a note of certainty,inspires and awakens conviction. Itholds in its grip the man to whom itis given. Its teaching is to be foundin the sacred writings and they speakits message. So the Word of God,which is a word from Him that laysits grasp on the Christian thinker,carries with it its own credentials.This word of authority is not lookedupon, however, as being identical orco-extensive with the Holy Scriptures.It is distinct from the written Wordthough it speaks through it, and thisconnection with authoritative HolyWrit is so loose as to .allow a wildand unregulated license to the kind ofunbelieving criticism of the docu­ments of our faith that reminds oneof the outlook of Radicalism and notof Christian faith at all. This indeedis an irreverent freedom in handlingthe sacred page that has come downfrom the critical Deism of by-gonedays.

Such a type of theologizing, thoughas Neo-Calvinism it may lay stress onsome of the leading positions of our

orthodox teaching, is at the rootquite distinct from the classical the­ology of the Reformed churches. Ithas a metaphysic of its own with adoctrine of knowledge that puts it ina class by itself. Nor can it be recog­nized as true Reformed theology untilit learns to accept as its fontal sourcethe written Word as that was held bythe Reformed Confession to be itsstarting point in the region of au­thority. Apart from such submissionto the Word as the revelation of themind of God, no system of teaching,even should it so far overlap or attimes coincide with that of the Re­formed school, is entitled to be heldas belonging to the generic type ofthe Reformed theology. There is anunregulated caprice in its recognitionof authority. It lacks the stability thatis given by a recognized regulativeprinciple. The theology which recog­nizes so much of the Word and setsaside so much more is a kind of pick­ing and choosing which is quite arbi­trary in its character. It is releasedfrom the control of any objective ordefinite acknowledgment of Scriptureas the seat of authority. It is generi­cally of the type of teaching found inthe school of Coleridge, which blos­somed out into the Broad Churchismof England a century ago. In thisschool that was held to be the Wordof God which finds a man or comeshome to him with a feeling of lightand warmth. Thus it exalted in amore or less capricious way what ap­pealed to a man as a detached unit byhimself. And it could give no reason­able account of how the inspiration,which it would acknowledge to be inScripture, lighted at this point and atthat, while it left the interveningspaces as a mere dark earthly foil toserve as a background against whichthe gem of confessedly true revela­tion was seen to shine. This recogni­tion of a revelation that is found inScripture as distinct from the ac­knowledgment of the Scripture asbeing itself a God-given revelation isthe very differentia that marks offNeo-Calvinism from the authentic andclassical version of the teaching ofthe Reformed churches. That au­thentic exhibition of our faith we findin our Symbolic Books, and it looksupon Scripture as the Word of God,the Word that He has given in thevery form that He has given it. Asto the teaching which was deducedfrom the Word when thus received,

106 THE PRESBYTERIAN GUARDIAN June

there is no question as to what ourconfessing fathers held or as to thereason they had for holding it. TheSacred Books were not to them athing of shreds and patches, here theWord of God and there the word ofman. They looked upon them as beingGod's Word throughout.

The Reformed theology learned, asits primary lesson, to subject itsthinking to the authority of the Wordof our Lord and His apostles. Thusit acknowledges the Gospels and Epis­tles, indeed the whole canon of theNew Testament, as the authentic andabiding presentation of the Chris­tian faith in its final and normativeform. It gives such credit to thesedocuments as to learn from them­that is, from the apostles themselvesas they witness and teach-what theauthority is with which their Lordclothed them. Our divines saw howthe apostles were trained and equippedor furnished for their task of witnessand of teaching. Promises had beengiven them which they put on record,and these were in due course fulfilledto them. With this fulfillment theymade claims. To these claims Chris­tian faith through the ages has re­sponded, and seated at their footstoolit has taken up the attitude of ahumble learner. It accepts the SacredBooks of Israel as our Lord and Hisapostles evidently did. It also treatsthe record of His ministry, alike inthe days of His flesh on earth andthrough His sent servants as the risenLord, as the sure and trustworthyground on which it builds its hope.In fact, this is the habitual attitude ofbelieving Christianity; and such anattitude to the character and au­thority of the Word is essential tothe teaching of the Reformed school.

Until the lowly attitude of docilebelievers is taken at the footstool ofHim who from heaven has given usthe abiding record enshrined in thewords of the New Testament, therewill be no thinking to much profit inthe realm of Christian theology. Withsuch a response to the claims of theapostolic word, there will be thinkingto some purpose. For the Word thattells of the work of our Lord and ofthe ministry of His apostles is on itsown showing His Word. It is givenby the inspiration of the Holy Ghost.This enabled its writers to write asthey spoke, so that their word is thatof their Lord. Such was their spoken,such also is their written, word. It is

only when its witness to this truthis ruled out as no truth at all that onecan' challenge its special claim to benot only true but specifically divinelytrue. What the apostles wrote werethe very commandments of their Lord;this witness their word bears to itsown authority. To reject its own wit­ness here is to deny so much of itssubstantial truth and to join issuewith its trustworthiness. The faithwhich gives to Holy Writ the placethat it asserts for itself is what fur­nishes the element in which it isprofitable for definitely Christian the­ology to function. Until it clears itsroot principle it cannot then beclaimed, on behalf of N eo-Calvinism,that it is of the same species of theo­logical thought with the teaching ofthe historical Reformed churches.

The Assessment of Neo-CalvinismThe significance of Rhineland N eo­

Calvinism will meet with a differentassessment in different quarters, ac­cording as it is looked upon as beingon the upgrade or on the downgrade.In its homeland, where it is a break­away from a Radicalism to which thedoctrines of grace were anathema, itmay be viewed by the friends of theReformed Faith with mingled hopeand fear. There is the element of hopebecause of the measure in which itsteaching agrees with that of the Re­formed Confession. There is roomfor feat: because of the subjective andcapricious character of the authoritythat such teaching builds upon. Itmight possibly be only an exchangeof one kind of subjective theology foranother, in which case it might be dis­counted as only a variety of fashionthat shows itself in the kaleidoscopicchanges of academic thought as itstands aloof from the real doctrineof the working church of God. Hopemay prevail over fear in view of thedirection that the movement seems tohave taken in the case of some onwhom it has told. As things stand,however, it is not entitled to be recog­nized as a true exhibition of theChristian Reformed Faith. Yet wewould fain hope that, in the note ofpositive conviction in regard to char­acteristic doctrine of the Apostles thatis to be heard in some of the expo­nents of this tendency, there is thepromise of a conflict with the Ration­alism that still cleaves to it or re­mains unrepudiated, and that this con­flict will end in casting out the bond-

woman and her son. Over such anissue the friends of the old faith ofthe Reformed churches would rejoice,and they would gladly welcome thehomecoming of the prodigal. But it isanother thing altogether that old cita­dels of the orthodox faith shouldabandon the ground on which theyhave hitherto built and for the hold­ing of which indeed they were calledinto existence. For them to extendtheir hospitality to a type of teachingthat is so far sundered from anavowal of cardinal verities, and inparticular is so loose in its doctrineas to what the rule of faith is, wouldbe to betray the sacred interests thatin bygone years it was their honorand their privilege to guard and trans­mit to our days. The significance ofsuch a change is unmistakable andthe adoption of it is of evil omen. Ashistory repeats itself we may look forno other outcome than what has beenalready in parallel instances. Such anorbit as they propose to describe hasbeen taken already and the result hasbeen an abomination of desolation.

When we speak as we do, we do notmean to say that Neo-Calvinism is nota signal and noteworthy phenomenonin the firmament of the present-daychurch. It is of great significance. Itmatters very much what, in the daysto come, the direction of its move­ment will be. Should it remain staticthings will be much as they are. Itis, however, a movement and as suchit will have its own orbit, which mayeven issue in the renunciation of whatseem so far to be its distinctive fea­tures in respect of its underlyingnegations or questionings. Should thatbring it into close and ever closerrelation to the recognized teaching ofthe Reformed churches until, atlength, it rests in the humble acknowl­edgment of the God-given principiumof our Confession, none will rejoicemore heartily over such a result thanthe friends of our ancestral faith whohave stood for it through the years.They will welcome the arrival inharbor, as in a safe anchorage wherethere is good holding ground, offriends who had to beat their way toget clear from the quicksands andwhirlpools of a half-way Rationalism.Until such a result is reached thosewho are ready to welcome them whenthey make land cannot be but appre­hensive as to how the rival contend­ing elements which are at work intheir thinking will assert themselves.

1939 THE PRESBYTERIAN GUARDIAN 107

The Faculty and Student Body of Westminster Seminary

Which is to win the day-the tend­ency that makes for the positiveavowal of the doctrines of grace orthat which is still disposed to treatScripture with a critical freedomwhich is out of keeping with seemlyreverence and loyal submission?

One wing of the new movement iscontent to abide in the welter of ques­tionings that are raised as to thevirgin birth of our Lord, the Son ofGod who came as the Son of man­or as Ralph Erskine put it "the Sonof Man yet no man's Son." Thesequestionings are raised about the be­ginning of the days of His flesh, andthere are like questionings raised asto the truth of His physical resurrec­tion. It is, of course, a sheer absurdityto speak of men who are so far outof touch with the faith of historicalChristendom as teachers of the Re­formed theology. To do so means thatthe truth of the gospel record is nolonger held by the men who will finda place for that kind of teaching in aprofessedly Reformed church. For itcuts at the root of the trustworthinessof the Bible on which the whole doc­trine of our ancestral faith is built.It shows how far the leaven of un­belief in criticizing our documents hasgone when, to say no more, the firstchapters of two of the Gospels arelightly thrown to the wolves and withthem the closing chapters of the Gos­pels and the definite witness of theEpistles to the reality of the physicalmiracle of the resurrection. Can it besaid to be much better that menshould without protest tolerate suchunbelief in their fellowship?

Apart from this radical outlook ofsome of the leaders of present-day

tendencies, there is much to desideratein the teaching of other masters ofthe school. Their nomenclature is athing by itself. Cloud-land cobwebsof theological jargon must not beallowed to hide heaven's light of dayor obscure the real issues that are atstake. Christian theology need makeno meretricious appeal to the wisdomof this world. The realm of history isnot to be abandoned to the ghost ofdefunct Positivism. Christianity can­not come to a compromise in regardto . its foundation in solid historicalfacts. To speak of these facts assupra-historical is simply to bowthem out of doors. A fact of historyis a fact. It is no mere fiction orparable or piece of empty ideology.When it is set forth as a fact it iscapable of being proved by the properevidence that bears upon it. To callin question what is set before us ashistoric fact is to rej ect the suffi­ciency or the good faith of the wit­ness that attests it. Facts of pre-his­tory are surely, for Christian men,sufficiently attested by the supremeAtlthor of the sacred record; and asfacts and not mere pictures do theyclaim to be received. Let only the pos­sibility be freely granted, and thetruth cordially admitted, of God'ssupernatural intervention in grace andthe difficulties that are raised on suchmatters ought to vanish. God hasspoken and the Word in which Hespoke and is yet speaking is. with usstill. It is worthy of the credit andthe homage that it calls for. When itmeets with its rightful welcome, theseat of authority for the Christianman or the Christian church will befelt to be this voice from heaven and

men will be content to learn whatHoly Scripture is on the authority ofits own recognized teaching. Whencriticism is levelled against its ful1divine authority, the attack on verbalinspiration, as Spurgeon once put it,is only the verbal form of the attackon inspiration itself. Nay, it is anattack on the basic trustworthiness ofour documents; and this cuts deep.

We are safe in saying that thecordial acceptance of the first chapterof the Westminster Confession wouldsweep away the speculative theologythat one fears to be but an upgrowthfrom the unsubstantial soil of anidealistic philosophy. What fails toguard or to hold the deep distinctionthat lies between body and soul is ofa texture lighter than gossamer.Teaching of such a flimsy qualitywants substance and solidity. TheChristian church was never meant tobe an open forum for the exchangeof the wares of liberal unbelief. It isonly at the sacrifice of the whole solidbase of Westminster, or, as it used tobe called, the Princeton, theology, thatits place can be taken by the proposedsubjective counterfeit. The record ofthe past ten years is an ample justifi­cation for the existence of this semi­nary if the old tradition of the Prince­ton theology and standard was to beconserved.

With regard to natural theology,we find special revelation recognizingthe value of its factual basis and thegeneral witness that it bears to whatunderlies the message of a gracioussalvation. Its witness is such as oughtto satisfy a man that God is. It hasevidence enough to warrant such aconviction. And when a man doesjustice to this truth he will find him­self in a case that leaves no help forhim in any devices or resources of hisown. In the field of common naturaltheology there are questions raised towhich an answer worth heeding isgiven in that of special gracious reve­lation and there alone. The teachingof our Confession on this subject pro­ceeds on the witness of Scripturestatements, in which respect it butcarries on the tradition of the pureststrain of Reformed teaching. One hasonly to look to the first book ofCalvin's Institutes to see that this isthe line taken by that master teacher.There we find the recognition at onceof the witness of nature and of theblindness of the eyes on which it falls.When, then, what professes to be an

108 THE PRESBYTERIAN GUARDIAN June

expression of Reformed theologyeither abjures Apologetics or willhave nothing to do with natural the­ology, it proclaims its own estrange­ment, not only from the tradition ofthe thought of the historical Re­formed churches but from the expressteaching of the Word of God. For,without any mistake about it, thatWord teaches the validity within itsown range and for its own ends ofthe witness borne by nature to itsMaker. That range, it is true, is alimited one and its end is subordinateto a higher and happier one. Yet, be­cause there is another revelation of ahigher order, this one should not beforgotten or overlooked. For it ispart of the sub-structure of a trueApologetic which finds its crown inthe spiritual recognition of the auto­pistia of the sacred records.

The Witness of the Holy SpiritThere is a special certitude that

the Christian heart has of the heav­enly authority of the gospel. Withthis it finds rest in the Word as in­deed the Word of God. This assur­ance is had from the witness of theSpirit by and with the Word in theheart. Though this, however, puts thecrown upon the evidence that we haveof the divine origin of Scripture, itdoes not set aside nor discount thevalue of the various sources of rele­vant evidence that pay tribute by wayof testimony to the true character ofman's need and of God's Word. Nay,the teachings in grace of the HolyGhost serve to open the eyes to thevalue and cogency of the evidencethat may be put forward in favor ofthe truth of our ruin by sin and ofthe divine origin of the message thattells of the salvation of God. The in­ward teaching of grace can give sightto see, and it can deepen the impres­sion that sight makes, that the truthwhich is seen is morally fitted to en­lighten the judgment and satisfy theconscience of man. The truth thenshines in its own light. As to the evi­dence for the Word that is crownedby the internal witness of the HolySpirit, this attestation is not to besundered, though it is distinct, fromthe detailed elements that it bringsinto full light. It makes clear and im­pressive the compelling character ofthe appeal that such evidence makesand the reality of the obligation thatis laid upon us as moral beings toyield the homage of our heart to the

Word and to Him whose Word it is.When, with eyes opened and anointed,we see the way of life that is setbefore us, the device of God's wis­dom, the provision of His love, theforthputting of His saving might soshines in the light of its own intrinsicwonder and excellency as to call forththe exclamation, "This is none otherthan the arm of the Lord revealed."What is set forth in the Word as theburden of its message is seen to beconcretely the thought, the interven­tion, the provision of God, and theWord which sets it forth is, at thesame time, seen and felt to be HisWord. Divine glory shines both in theWord and in its message.

The noon-day sun as it shines in itsstrength is seen in its own light andwe need not fetch a lit taper to throwlight upon it. So, too, does Holy Writalike in the substance of its messageand in the form it has taken evinceitself to the spiritual man to be theWord of God. The Spirit-given in­stinct of the newly-born knows thevoice of the Shepherd of Israel, andthis knowledge differentiates fromthat of all others the attitude of God'sbelieving people towards the Word.The crowning excellence, however,of the saving faith that is the fruit ofthe anointing does not put out ofcourt the relevant tribute of witnessthat is borne to beings endowed withintellect and conscience by the evi­dence that heaven, earth and seaafford to the being and greatness ofGod. In like manner the evidence,external and internal, of divine spe­cial revelation is fitted to produce amoral assurance as to the true char­acter of the sacred Scriptures. Thewitness of the anointing Spirit isneither a fanciful nor a fanaticalthing. It is not given apart from theevidence which it enables the believerto see and appreciate. The witnessingof the Holy Ghost is in connectionwith means and instruments whichcome to their own in virtue of itsefficacy.

When we speak of instruments, wemight name the witness of the church.This witness may introduce men tothe Word as the Word of God andto the message with which it isfraught. When. through the effectualworking of saving grace, the eyes areopened to discern the true characterand cogency of the arguments thatplead the cause of special revelation,the believer may say to the custodian

that bears witness to the Word, "NowI believe, not for thy saying, for Ihave heard Him for myself and Iknow who He is that speaks andbrings such a message." Such a be­liever ought not, however, to forgetthe debt under which he lies to thechurch as an instrument and a wit­ness for the evidence it bears and thepart it plays in the matter. Seldomhas there been a weightier paragraphput together than that one in theWestminster Confession, Chapter I,Section V, which reads:

We may be moved and induced by thetestimony of the Church to an high andreverent esteem of the Holy Scripture;and the heavenliness of the matter, theefficacy of the doctrine, the maj esty of thestyle, the consent of all the parts, thescope of the whole, (which is to give al!glory to God), the ful! discovery it makesof the only way of man's salvation, themany other incomparable excel!encies, andthe entire perfection thereof, are argu­ments whereby it doth abundantly evi­dence itself to be the Word of God; yet,notwithstanding, our full persuasion andassurance of the infallible truth, anddivine authority thereof, is from the in­ward work of the Holy Spirit, bearingwitness by and with the Word, in ourhearts.

We are not quite so presumptuousas to dream that we, by any reason­ings of our own, can beget the faiththat saves. Such a faith is not ofman's working; it is of heavenlybirth. It is the outcome of the mightyteaching of the Spirit of God. Thatteaching, however, crowns with bless­ing the means and instruments andconsiderations that the Lord sees fitto employ to produce this conviction.And it is for the teachers of the faithto set them before their fellows. Hemakes use of them to show theground in good and sound reason onwhich the faith builds which is as­sured of the truth and divine au­thority of Holy Writ. That faith is noblind or random or irrational func­tioning of a mere human faculty.Thus our venerable Confession ac­knowledges the study of the properevidences of the faith as a thing thatis in place, for it looks upon them asenough to evidence abundantly theHoly Books to be the Word of God.

Now when the Word is broughthome with power a man discerns thetokens of its heavenly authorship. Theeffectual teaching which produces thisresult, employs the evidence that theWord carries with it, in its bosom, tosatisfy men in an intelligent way that

1939 THE PRE S BYT ER I A N G U AR D I A N 109

it is indeed the Word of God. Theysee its burden or message to shine inits own light. Thus they recognize itto be what it claims to be; and theresponse of faith to God who speaksthe Word is: "Speak, for thy servantheareth." The abiding effect of anexperience of God's saving teachingis that Christian believers habituallyrecognize what the Bible is. And thereare times and seasons, when theanointing is in richer measure im­parted, that refresh their soul andconfirm them in the conviction thatthe Word is one that God Himselfhas given. As such a Word they feelthat it is He that speaks its message.You cannot tear that Word to tattersand yet leave intact the message thatit conveys. The theme of Scriptureand the Word that sets it forth hangtogether. They cannot be so divorcedas that the one shall be held and theother set aside. The conviction of thetruth of the message carries with itthe conviction and assurance of thetruth of the whole Word that sets itbefore us. The jewel has a casket ofits own that was made for it; thiscasket is the canon of Holy Scriptureor the documents of our faith whichhave been given by God.

The Unity of ScriptureThe essential and marvellous or­

ganic unity of Holy Writ in itsscheme as, on the one hand, it fore­tells and foreshadows and then, onthe other hand, tells of the fulfillmentof so much of what it foretold andgoes on further to foretell what yetawaits fulfillment will, as it is seenand recognized, induce the convictionthat from first to last in its manybooks it is woven into one fabric tobe the vesture of the thoughts of God.With this conviction the Christian be­liever and the believing teacher of thefaith feel assured that the wholeWord, which bears in its bosom sucha message of judgment and of grace,is true and is no cunningly devisedfable. It is an instrument that hasbeen prepared and provided to conveyto us the thoughts of God which areeach of them a great deep. Suchthoughts, being His thoughts, can befitly expressed and uttered only inthe authoritative form that He hasbeen pleased to use in giving us theScriptures. So the substance and theform of codified special revelation areof one piece, and the instinct of be­lieving hearts has not been at fault in

identifying the Scriptures with theWord of God. This identification isnot to be set aside as only a popularestimate which may be safely dis­counted to permit, in the study ofsacred theology, of a freedom inhandling the witness and authority ofthe Bible that treats it as though itwere not the holy thing that ourChristian faith recognizes it to be.Such a secular study of divine truthis quite out of keeping with the rightsof the Word and the true characterof theological work that is reverentand believing. Our Reforming fathersbowed to the authority of God whichthey saw stamped upon His Word aswritten.

When we take into account the con­viction that is the outcome of God'sindividual teaching of His own wesee that they, with eyes freed fromthe films of prejudice and with hearttouched to the appreciation of moralissues and spiritual claims, find indocuments which the church of Godbrings forward as the very archivesof its faith, the token of such an au­thority as justifies them in submittingheart and conscience and understand­ing to them. With this convictionthere is built up on the ground ofScripture witness and teaching thesystem of faith which is embodied inthe Confessions of the Reformedchurches. It is an all-round systemthat refuses to surrender the field ofnatural revelation to the gnostic evo­lutionist or to the agnostic doubter,while it recognizes the inadequacy ofthe light which nature supplies to givean answer to the questions that animmortal spirit puts in the light of theworld to come, such as are the ques­tions about sin and how it can beput away. It is a system that buildson a basis whose solidity of characterit has discerned and is prepared totrust. On the truth of this teaching,that of special revelation discernedin the power of the anointing ofgrace, it is willing to risk the issuesof eternity in the confidence that itbuilds on the firm rock. Thus it seeksto do justice to general revelation inits own sphere and, in its turn, tospecial revelation. This latter it findsin its authoritative proclamation ofthe opened fountain and way of life,by the written Word.

The Place of WestminsterSeminary

You celebrate today your Tenth

Commencement Anniversary. Eachyear that passes is as it were a mile oflife's way, and when we reach thetenth milestone there is a call to re­view so much of the past and to takestock beforehand of the call of thefuture. History is made from day today; and ten years do not pass overan institution without giving food forthought. We think of some of yourworthy fathers, founders and friendswho in these years have finished theircourse. There are two in particularthat I would name. They were wit­nesses for their Lord and for HisWord who have left behind them therecord of their fruitful witness. Theywere men who were true to the faiththat they were pledged to maintain,defend and transmit. They have leftit to their successors to be held fastand to be held forth. Dr. Robert DickWilson and Dr. J. Gresham Machenwere, in their own departments, schol­ars who were second to none in yourgreat country or in the whole of Re­formed Christendom. You, and otherswith you, have matter for deep thank­fulness to the Head of the Church forraising up such single-hearted cham­pions for the faith. They knew howthings stood in their day in the theo­logical world. In this respect theywere men who knew the times andwhat Israel ought to do. The actionthat they took is on record as to theirjudgment of what the situation calledfor if the ancestral faith of the Re­formed churches was to be preservedand the exposition and defense of ithanded down to an institution thatwould stand four-square for the un­abated integrity and fullness of thatfaith. It was my high privilege tocome into friendly contact with eachof these great scholars. Dr. Wilson,ripe in years and in sacred learning,went to his rest as a shock of cornis taken home in its season. The mem­ory of his masterly work in the fieldof Old Testament defense will abideas a challenge and a stimulus. Histask here was done. When he passedit might well be said that a prince anda great man is fallen in Israel. Dr.Machen's sun went down when it waslittle past its meridian and in ourreckoning we should have counted onhim for the most fruitful years of hisvaluable service, years that wouldgive to the Church of Christ the goodof his maturest thought. Yet hisrecord will speak for itself. His majorworks tell of how thoroughly he went

110 THE PRESBYTERIAN GUARDIAN June

into the Apologetic questions that hefelt called upon to discuss in regardto the origin of Paul's religion andthe truth of the virgin birth of ourLord. The volumes that he devoted tothese matters speak of the work ofold Princeton at its best in defense ofthe historic Christian faith. His morepopular works made plain for thecommon man the issues that were atstake in current questions. And thelatest of these productions bear strik­ing witness to his happy gift of mak­ing clear to any understanding thecase for the Christian faith in thepresent-day world and the significanceof the doctrine which that faith setsforth as its message of instructionfor the church.

The Lord at His own time callshome His servants. When His callcomes their work is done. But thoughHe buries the workmen He carries onHis work; and the nets are ours stillthough the skilled fishermen havepassed on.

As there is a call today to reviewthere is, as we have said, a call totake stock. Here is Westminster withits Faculty and the worthy recordthat it has already made in the daysthat are gone. The years to come willhave their own tale of duty and oftrial. Of this we may be sure. Youhave a trust to hold and to fulfill.You have a work to do. You have aLord to serve; and in spite of all themassed and marshalled forces of evilthat range themselves against Histruth and cause, with your Lord atyour head, with His Word in yourhand and with His shield of defensethrown over you, you may face thefuture strong in the hope that Hewho has been with you hitherto willbe with you henceforth. You may goforward in the days to come in theconfidence that the witness which youhave been honored to uphold and de­fend will yet be vindicated. And whenjudgment shall return to righteous­ness all those that are right in heartshall follow after it. The ultimatedestiny of the cause for which youstand is secure; and though the nearfuture may have its problems and diffi­culties, the tried faith which againsthope believes in hope will not be putto shame as you choose your Lord'sreproach and wear His yoke. It willmake up for all the hardships of theway to hear, as servants of your Lordand Redeemer, as He hails you withHis own greeting when the time

To Our Subscribers

WE ARE very sorry thatextraordinary demands

upon space in this issue havemade it necessary for us toomit several of our regular fea­tures. in spite of the fact thatthis number is four pageslarger than usual. "News fromthe Presbyteries" and "ExcusesThat Don't Excuse" will appearas usual next month. Reprintsof "Letters From the Orient"will be mailed to each mission­ary society by the Committeeon Foreign Missions. We trustthat our subscribers will enjoyevery feature of this number,and willforgive us for unavoid­able omissions.

comes, "Well done, good and faithfulservant, enter thou into the joy ofthy Lord."

If the rising ministry comes outfrom the schools of the prophets bledwhite of Christian convictions after astarvation regimen of empty nega­tions, it is not fitted to awaken won­der that they should prove barren andunprofitable in the service to whichthey have devoted their lives. Toavoid such barrenness is the very endof your training here. The plaguespot of the churches is the controlthat an enervating, unbelieving atmos­phere has come to have in the seatsof theological learning. You will bearin mind, gentlemen, that the doctrineof the faith, which you have come towelcome as your own, will produceits native effect upon your hearers;and at this point comes in your spe­cial responsibility. Your calling is tobe the watchmen over the flock andthe officers in the host; and if thetrumpet give an uncertain sound whowill prepare him for the battle? Yoursuccession is in the evangelical line.And it is for you to be well-groundedin an acquaintance with the Word ofGod as His Word through andthrough, that you may live under alively impression of the. urgency ofyour own need of winning Christ and

being found in Him. For it is only asyou have such a lively impression ofhow urgent your need is, in the lightof what the law lays down and ofwhat the gospel sets forth, that youwill be able to understand your workand will feel the burden laid uponyou to deliver your message to yourfellows. If you are to preach withpower you must do it as those whospeak in their Lord's name and at Hismouth. The results of your ministrywill come from the blessing of God.What a thought it is that the truegospel herald is a sweet savor ofChrist in those that are saved and inthose that are lost. To the one he isa savor of life unto life. To the otherhe is a savor of death unto death,and who is sufficient for these things?Our sufficiency as the servants of ourLord is from Himself. So, as of sin­cerity as from God, let us not hucksterthe Word of God, but speak it as inthe sight of God in Christ. Where­fore watch ye; stand fast in the faith;quit you like men; be strong. And letyour strength be that of those whoare strong in the grace that is inChrist Jesus.

QUARRYVILLE CONFERENCEANNOUNCES FINAL PLANS

FINAL plans have been announcedfor the Third Annual Quarryville

Bible Conference which will be heldon the grounds of the Faith OrthodoxPresbyterian Church at Quarryville,Penna., from June 24th to July 2nd.Five courses will be offered at themorning sessions, including coursesin "Missions" by the Rev. Henry W.Coray, "Christian Evidence" by Dr.Robert Strong, "Bible Hour" by Pro­fessor R. B. Kuiper, "WestminsterStandards" by the Rev. Cary N.Weisiger, and "Personal Work" bythe Rev. T. J. Bach. The eveningspeakers include, in addition to theabove, the Rev. E. C. DeVelde, Dr.Homer Hammontree, the Rev. Alex­ander K. Davison. The Rev. and Mrs.Donald C. Graham, Mr. H. EvanRunner, Miss Eleanor Loizeaux, MissGloria Grove and Miss Mary Hersheywill also have part in the program.

Enrollment will be limited to 150delegates. Registration, together withthe fee of $2.00, should be sent toMr. D. C. Boyd or the Rev. FranklinS. Dyrness, Quarryville, Penna.

1939 THE PRESBYTERIAN GUARDIAN 111

Missionary Heroes of the PastA Mission Study by the REV. ROBERT S. MARSDEN

EDITORIAL

A Reminder From aStrange Source

EVE RY time we see in print thetext of some new order for the

promotion of atheism in Russia weare glad. Our happiness is not, ofcourse, due to the fact that atheismis being promoted in Russia, but be­cause we believe that the Christianpeople of this country ought to befully informed about the fact that itis being promoted there. Publicationof the fact helps.

Similarly we are glad when newefforts are made to circulate theAuburn Affirmation. We think thecontent of the document utterly un­Christian, but we want people reallyto know how bad it is. So we welcomethe reprint of the Auburn Affirma­tion which has just appeared underthe auspices of the Rev. John VantStephens of Cincinnati, Ohio. Thebooklet contains, in addition to thetext of the Affirmation (which isreally a disaffirmation of central veri­ties of the faith), some historicaldata concerning the doctrinal pro­nouncements of the General Assem­blies of 1910, 1916 and 1923 of thePresbyterian Church in the U.S.A.,the text of the Cincinnati overture of1924 and the record of the action ofthe Grand Rapids General Assemblyof that year with reference to it and,finally, some statements by and aboutthe Commission of Fifteen appointedin 1925.

The publication of this booklet re­minds Christian people anew of sev­eral facts which can never be toooften emphasized:

1. That the doctrinal standards ofthe Presbyterian Church in the U.S.A.are the Westminster Confession andCatechisms, as modified by thatchurch, and the Declaratory State­ment;

2. That these standards are a partof the Constitution of the church andcannot be modified by fiats or man­dates of general assemblies, though

the assembly has a right to expressits opinion as to what they mean;

3. That the Auburn Affirmationwas a declaration by nearly 1300 min­isters of the Presbyterian Church inthe U.S.A. that they did not in factbelieve the system of doctrine of theWestminster Standards, the doctrinalstandards of their church;

4. That the Presbyterian Church inthe U.S.A. did nothing at the time tobring these ministers to trial or tofree its witness from compromisewith these utterly deadly heresies andthat when attempts were later madetoward these ends, by preferring

VI.Augustine of Canterbury

IT IS rather amazing, when oneconsiders the tremendous advances

which Christianity made during thefirst few centuries, that the churchof that time was almost devoid ofgreat missionary names. The churchhistorian, Philip Schaff, goes so faras to say that there were no greatmissionaries in this period. Therewere no outstanding missionaries be­tween the apostolic age and the open­ing of the Middle Ages, no missionarysocieties and no missionary institu­tions; there was no organized mis­sionary effort, and yet. in. less than300 years most of the civilized worldhad been Christianized.. The explana­tion seems to be that Christianity wasso revolutionary that it was its ownbest missionary. Every Christian toldhis neighbor; every slave his fellow­slave; every servant his own masteror mistress, and Christianity waslittle short of contagious. Far· frombeing no missionaries or no mission­ary effort, as we find during the darkages, everyone was a missionary, andall were engaged in missionary effort.When every Christian was a migsion­ary, Christianity's borders could notbut be enlarged, and organized mis­sionary effort was hardly necessary.

From the time that Christianity be­came the state religion in the earlypart of the fourth century until theend of the sixth century, the churchwas much occupied with the settlingof doctrinal disputes and the repel­ling of barbarian invaders. The bestminds of the church were occupied

charges against signers of the AuburnAffirmation, the church refused evento receive the charges.

The pamphlet fails to throw anyfurther light upon the inexplicablefailure of the General Assembly of1924 to take some positive action onthe Cincinnati overture, but it is avigorous reminder of the fact thatthe Auburn denials of the importanceof the central verities of the faith arevery much alive in the PresbyterianChurch in the U.S.A. today. Its alli­ance with Modernism is thoroughlyactive.

-P.W.

with these disputes. It was not untilthe closing years of the sixth centurythat a great missionary appeared.

Augustine of Canterbury, who la­bored in England from 596 until hisdeath in 604 is to be distinguishedfrom the far greater Augustine ofHippo, who was the greatest of thechurch fathers, and who lived nearlytwo centuries earlier. Actually, Au­gustine of Canterbury was not him­self a man of remarkable abilities,but God used him as His instrumentto do a remarkable work in the con­version of England. He is a goodexample of a man of mediocre talentsused of God in a great work.

The Latin puns of Gregory, whichgave the idea for the mission ofwhich Augustine was the leader, haveoften been repeated. Gregory, whowas then abbot of a Benedictine con­vent, and afterward Pope Gregory I,called "The Great," was one day inthe market place in Rome. There hesaw being auctioned as slaves someBritish youths. When he asked theirnationality, and was told that theywere Angles, he replied, "Right, forthey have angelic faces and areworthy to be fellow-heirs with angelsin heaven." When told that they werefrom the province of Deira, he re­plied, "Truly are they De-ira-us, thatis, plucked from the ire of God andcalled to the mercy of Christ." Whentold that their king was JElla, hesaid, "Hallelujah, the praise of Godthe creator must be sung in thoseparts." Immediately, Gregory set outhimself on the mission, but was

112 THE PRES BY T E R I A N G U A R D I A N June

JUNE 25thThe Old Man and the New

Eph.4:17-32

buried in Canterbury, where havebeen buried most of his successorssince that time. The following in­scription is upon his tomb, "Hererests the Lord Augustine, first arch­bishop of Canterbury, who beingformerly sent hither by the blessedGregory, bishop of the city of Rome,and by God's assistance supportedwith miracles, redeemed King Ethel­bert and his nation from the worshipof idols to the faith of Christ, andhaving ended the days of his officein peace, died on the 26th day ofMay, in the year of the same king."

Paul now undertakes a treatmentof the church's morals. He begins itby drawing sharply the distinction be­tween those who are Christians andthose who are not. The walk of thenon-Christian, described in vs. 18and 19, is the very walk from whichthe Christian is delivered (d. 2: 1,2, 3, 12). The learning spoken of inv. 20 is no mere formal exercise-itincludes not only the hearing of in­struction but also the application ofthe truth in daily living. Learned

The organization of the new churchwent forward apace. Augustine hadhimself consecrated bishop and as­sumed the head over those who hadformerly been bishops of the Englishchurch. By the Christians whom hefound in Britain there were a num­ber of customs practiced which werestrange to Augustine, for they wereprobably the remainder of an earliertradition than that which was knownby the church at Rome. He proceededto bring all the Christians into con­formity with the Roman practice.

In 604 Augustine died, and was

The Young People's PageA Series of Studies in the Epistle to the Ephesians

By the REV. ROBERT L. ATWELL

JUNE 18th giver, who is and remains the originThe Unity of the Church and source of all power for our Chris­

tian life from moment to moment.Eph. 4:1-16 (Cf. Dr. L. B. Gilmore's notes on

W IT H this lesson we begin a Ephesians contained in his Summerconsideration of the second Bible School material for 1937-

main division of the Epistle. The first these notes will prove invaluable inthree chapters were solidly doctrinal; all of these lessons.) Note also thatthese last three are intensely prac- "you" are included-the Apostle saystical. It would be well, at this point, "each." He then proceeds (vs. 8, 9to review carefully the teaching of and 10) to unfold the deeper meaningthe first three chapters. Doctrine is of a Messianic Psalm (68).ever basic to life (d. Chapter I, Sec- It is Jesus who equips the churchtion IV, of our Form of Govern- with its various ministers (v, 11).ment). This very appeal is made The purpose of their ministrations is(v, 1) in basing the Christian walk outlined in verse 12. Notice the placeupon the calling which has already here assigned to the building up ofbeen described. believers and compare Paul's practice

Does it seem surprising that "low- in caring for his converts andliness" is set forth as the first element churches, according to the record inof that walk? Then consider again Acts. The goal is unity in the fullnessthe first three chapters (d. also Provo of Christ (vs. 13-16).16: 18; I 'Cor. 10: 16; Matt. 11:28-30;Col. 3: 13). Humility is a basic Chris­tian virtue.

Note well that the unity demandedin v. 3 is the unity of the Spirit. Heis the Spirit of Truth (d. v, 13,also Chapter XV, Section XII, 6, ofour Fbrm of Government). Note thesevenfold unity which marks theChristian profession (vs, 4, 5 and 6).

In verse 7 Paul contrasts with theunity of life the variety of gifts.These gifts were given potentially atChrist's exaltation and actually atour sealing (1: 14). Notice that thesegifts and talents are not the productof the individual, but are referred toChrist, the living and continuous

quickly recalled by the bishop ofRome who made it clear that he couldnot dispense with Gregory's servicesin Rome. Shortly after this incidentGregory himself was elected pope,and the idea of a mission to Englandwas not forgotten. It was in 596 thathe sent Augustine and 30 monks tothe work.

The inhabitants of England werechiefly of Celtic origin, and werebarbarians. They had adopted theGreek and Roman gods, after theirconquest by Rome, and Christianityhad early made some inroads intoEngland. Immediately after 410 A.D.,when the last of the Roman legionswas withdrawn from Britain, whatChristianity there was began to de­generate, and at the end of the nearlytwo centuries that followed, markedas they were by internal strife inBritain, comparatively little was leftof the former Christianity. Ethelbert,the king, however, had married aFrench Christian, Bertha, and wasreceptive to Christianity.

The mission, under the insistenceof Gregory, set out, probably bywater as far as Marseilles and thenby land. It set out, apparently, withlittle preparation, the monks beingequipped only with a few personalpossessions, stout shoes, and lettersof introduction to a number of per­sonages along the way, and to Ethel­bert. Their welcome by Ethelbertmust have been heartening to them,and he gave them leave to make asmany converts as they could.

They proceeded to Canterburywhere they set up their communityand by their peculiar mode of life, aswell as by their piety and theirpreaching, won a number of converts.It was not long before Ethelbert him­self was baptized, and by Christmasof 597, only a little over a year aftertheir landing in England, 10,000 pro­fessed converts were baptized at once.We must realize, of course, that thisoutward conversion was not neces­sarily based upon any knowledge ofwhat the Christian faith was allabout, nor upon any deep conviction,but was frequently a political ex­pediency. As Schaff puts it, "It wasa baptism by water, not by fire andthe Holy Spirit. The preceding in­struction amounted to little or noth­ing; even the baptismal formula,mechanically recited in Latin, wasseldom understood" (Church History,Vol. 4, p. 18).

1939 THE PRESBYTERIAN GUARDIAN 113

;

{1

"Christ" means, according to the nextverse, the teachings of Christ. Hadthese Ephesians actually heard Christ?What then does Paul mean (v. 21) ?

Paul is about to present a detailedanalysis of the type of life that aChristian should live, but he mustfirst establish the foundation. Thatfoundation can only be the truth asit is embodied in a personal Saviourand in the teaching of His cross.

Verse 22 opens with the word"that," expressing the necessary re­sult of so learning Christ. The resultis the putting off of the old man andthe putting on of the new. Havingdone with the man of sin as with anold and dirty garment, the individualwho is born again by the power ofthe Spirit is aided by that Spirit inhis struggle against the old evilnature. Such a man is really a newman (d. II Cor. 5: 17; Eph. 2: 10).Compare v, 24 with Genesis 1: 27,and consider Catechism answer 10.You might well study Rom. 7: 15-25and perhaps ask your pastor to ex­plain this struggle in relation to thedoctrine of Sanctification.

In the remainder of the chapterspecific sins are condemned and thecontrary virtues commended. "Where­fore" indicates the inevitable resultof the putting off of the old and theputting on of the new man. Falsehood,the opposite of truth, is the chiefcharacteristic of the natural man.Notice that Christianity is not simplynegative or neutral, it is positive,virile. We have here a forceful pres­entation of the so-called "Puritanvirtues": honesty, industry and thrift.For them there are no substitutes. Invs. 30 and 32 Paul speaks not so muchof specific conduct as of rules fromwhich conduct must spring.

JULY 2ndThe Highest Motive

Eph.5:1-7This passage sets forth the highest

motive for godly living. It is the loveof Christ expressed in His giving ofHimself for us (v. 2). Dr. Machenpreached a glorious sermon on thistheme at the Second Assembly ofour church. He used II Cor. 5: 14 ashis text. There Paul explained themotive which impelled him to endureall trials and to undertake all labors:"The Love of Christ constrainethus." He was referring primarily notto his love for Christ, great as that

Bible Readings~eek of June 11thSUNDAy Psalm 133MONDAy ...•........ Philippians 1: 15-30TUESDAY I Corinthians 10: 17-31WEDNESDAy Colossians 3: 1-17THURSDAY I Corinthians 1: 1-13FRIDAY Psalm 68: 1-19SATURDAy Jude 1-10

Week of June 18thSUNDAy " .Romans 7: 15-25MONDAY .•...... II Corinthians 4: 11-18TUESDAY ..........•.... Isaiah 40: 21-31WEDNESDAY Hebrews 6: 1-6THURSDAy Titus 3: 3-7FRIDAY ....•................ Romans 12SATURDAY ..•..... II Chronicles 15: 8-15

Week of June 25thSUNDAY Matthew 5: 43-48MONDAY II Corinthians 1: 17-24TUESDAY Proverbs 20: 18-30WEDNESDAY ............•Acts 11: 22-30THURSDAY Romans 8: 28-39FRIDAy .......•......... Romans 9: 1-16SATURDAY I John 3: 1-8

Week of July 2ndSUNDAY ...............•.Luke 16: 1-12MONDAY I Thessalonians 5: 1-10TUESDAy •.......•....... Luke 15: 11-24WEDNESDAy .........•..•...•. Psalm 27THURSDAY ............•... Isaiah 9: 1-7FRIDAY ................•.Acts 26: 12-23SATURDAY .....•..•....•...... Psalm 92

was, but to the love of Christ for him,which was as certain as it was great.

"Walk in love" (v. 1) is abstractand Paul makes it concrete by the useof that example of love which is atonce the most forceful and the great­est (consider John 3: 16; Rom.5 : 6-8; 8: 32; I John 4: 10). The wordoffering is a general term and refersnot only to the death but also to thelife of perfect obedience of ourblessed Lord. The word sacrifice isvery specific and refers to His aton­ing death. (Cf. Catechism questions20 and 25.) What do you understandby the Covenant of Redemption?

The last phrase of v. 2 declares ina figurative way that God acceptedthe sacrifice. The same truth is estab­lished by the fact of His resurrection.(Cf. Matt. 3: 17 and 17: 5 in theircontexts.)

It is of utmost importance that werealize that the Bible presents thefinished work of Christ as providingthe only way of salvation, and in­cludes in that presentation the sub­stitutionary atonement. (Cf. Isa. 53;Matt. 1 : 21; 20: 28; 26: 28; Acts20: 28; Rom. 5: 6, 8; II Cor. 5: 21 ;

I Tim. 2: 5, 6; I Pet. 1: 18; 3: 18;Rev. 5: 9, 12.)

The following verses set forth thepractical consequences of this truth.That which should and that whichshould not mark the walk of theChristian constitutes the material ofthis entire passage. It was to enforcethese remarks that Paul introducedthe thought of Christ's perfect lifeand sacrificial death (d. I Cor. 6: 20;7: 23).

Verse 7 sums up the teaching ofvs. 3-6. Partake not in their sins thatyou may not share in their punish­ment. These are either the sins re­ferred to in vs, 3-5 or the attitude to­ward sin described in v, 6.

JULY 9thChildren of Light

Eph. 5:8-21Beginning in verse 3 and extending

through verse 14 the Apostle is con­trasting the works of darkness withthe fruits of light. You may wellbegin this study by carefully enumer­ating and explaining the things herecatalogued. How many times in thissecond main division does Paul referto the whole of life as a walk?

A child of light will not only sepa­rate himself from all such sins (v,11) but will also expose and rebukethem. His desire will always be toplease his Lord and to live in theclear sunshine of His truth.

Dr. Gilmore divides the remainderof this passage (vs. 15-21) as in­culcating: 1) Watchfulness, 2) Tem­perance, 3) Song, 4) Order. Certainlyvs, 15-17 lead us to a careful con­sideration and avoidance of all theevils that surround us. At the sametime we are to make full use of thetime that is given us. Consider thelabors which Paul himself undertookas an illustration of what he meansin v. 16. The only true wisdom is inknowing the will of the Lord andthat will is revealed in the Word(Prov. 9: 10; Hos. 14:9).

Temperance is strongly taught inv. 18. Satan seems to have a counter­feit for every good thing which Godprovides. Drunken excitement issurely a poor substitute for spiritualexaltation. Drunkenness is a false ful­fillment of man's natural desire forardor and enthusiasm.

Song is a right expression of joyand thanksgiving (d. Ps. 92: 1-5).In I Cor. 14: 15 Paul requires that we

114 THE PRE'SBYTERIAN GUARDIAN,June

sing with our understanding, Wouldour services of public worship not bemore edifying if we should note theprecious truths which the songs wesing express? Also might we not then

eliminate some songs which presentquestionable or false doctrine? Notethat even thanksgiving is acceptableonly when offered in the name of ourLord Jesus Christ.

Order is promoted rather than de­stroyed by right enthusiasm (v. 21).Careful church government and disci­pline are essential to the right order­ing of the church (cf. I Cor, 14: 40).

The Sixth General Assembly ofThe Orthodox Presbyterian Church

TH E spacious campus of West­. minster Theological Seminary in

suburban Philadelphia was, for threedays beginning Wednesday, May 10th,the scene of the Sixth General As­sembly of The Orthodox Presby­terian Church. No more beautifulsetting has ever graced an assemblyof the denomination, and few as­semblies of any church have beenprivileged to meet in such an ideallocation.

As in the assembly of 1938, nomajor issues confronted the 58 minis­ters and 13 elders enrolled as com­missioners and, apart from the con­sideration of the Directory for Wor­ship and the Book of Discipline, allof the business of the assembly mightbe said to be of a routine nature. Thepyrotechnics of earlier assemblieshave been blessedly missing since1937, leaving the church free to goforward in unity of purpose and inwholehearted zeal for the gospel ofthe Lord Jesus Christ.

Sermon and Lord's SupperThe assembly convened at 10 :30

on Wednesday morning for its devo­tional service, conducted by the mod­erator of the Fifth General Assembly,the Rex. Alexander K. Davison,pastor of the Covenant PresbyterianChurch of Vineland, New Jersey. Thetext of Mr. Davison's sermon was theSong of Solomon, Chapter 6, verse10: "Who is she that looketh forthas the morning, fair as the moon,clear as the sun, and terrible as anarmy with banners?" In a sermonconceded to be one of the finestpreached at any general assembly ofthe denomination, Mr. Davison de­lineated the characteristics of thechurch of the living God. In this text,said Mr. Davison, are to be foundthe attributes of the true church ofChrist. The church of God in the Old

Testament as well as in the NewTestament was alike pure both indoctrine and in life. But what of thechurch today? Throughout the or­ganized visible church of our timesthere is a pacific attitude toward un­belief and sin, and there is hardly acardinal doctrine of Christianity thathas not been denied.

The true church of Christ, de­clared Mr. Davison, is not only purebut it is also militant, "terrible as anarmy with banners." But this is nottrue of the church of today. Hershield hangs on the wall and hersword is sheathed. She is wed to un­belief and no battle for truth engagesher energies. But this shall not alwaysbe so. The church of Christ must goforward in militancy, and the truechurch of the living God is invincible.In the providence of God The Ortho­dox Presbyterian Church will be inthe vanguard when the church oncemore becomes "fair as the moon,clear as the sun, and terrible as anarmy with banners."

Following the sermon the com­missioners and others attending theassembly united about the Lord'sTable for the sacrament of the Com­munion.

Elec:tion of Moderatorand Clerk

At 2 P.M. the assembly was consti­tuted with prayer by the Rev. Frank­lin S. Dyrness. The proposed docket,published in the May number of THEPRESBYTERIAN GUARDIAN, was amendedslightly and adopted. The Rev. LeslieW. Sloat, pastor of the Knox Presby­terian Church, Washington, D. c.,and the Rev. John P. Clelland, pastorof the Eastlake Presbyterian Churchof Wilmington, Delaware, were nomi­nated for the office of Clerk of As­sembly. Mr. Sloat was elected.

As in the case of the two preceding

assemblies, the choice of a moderatorwas made without any previous cam­paigning by any commissioner orgroup of commissioners. The denomi­nation, united in spirit and purposesince the close of the Third GeneralAssembly, did not need any of themachinery customarily employed bychurches that are split by factions.On the first ballot Dr. Cornelius VanTil, Professor of Apologetics at West­minster Seminary, received the ma­jority vote. Dr. Van Til had beenabsent from the floor of the assemblyat the time of nominations and ar­rived just in time to discover his elec­tion. He promptly asked to be re­lieved of the office, explaining to theassembly that urgent matters madeit impossible for him to serve. Theassembly reluctantly accepted hisresignation, and balloting was oncemore begun. It required four ballotsto arrive at a majority vote amongthe three most popular nominees: theRev. Everett C. DeVelde, pastor ofTrinity Presbyterian Church, Cincin­nati, Ohio; the Rev, Paul Woolley,Professor of Church History at West­minster Seminary; and Mr. Clelland.Mr. DeVelde was the eventual choiceof the assembly, and the chair wasturned over to him by Mr. Davison.

Two overtures, two requests, and areport were then read to the assem­bly by the clerk. In order to expeditethe business of the assembly themoderator appointed five commission­ers to serve as a Committee on Over­tures and Papers, with instructionsto report not later than 3 o'clock onThursday afternoon. The committeeconsisted of the following ministers:John P. Clelland, Oscar O. Holkeboer,Paul Woolley, Robert K. Churchill,and Samuel J. Allen.

Christian Educ:ationThe report of the Committee on

1939

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THE PRESBYTERIAN GUARDIAN 115

Christian Education was read by itschairman, the Rev. Calvin K. Cum­mings, pastor of the CovenantChurch, Pittsburgh, Pennsylvania, andthe recommendations considered seri­atim. The report, together with therecommendations in the form inwhich they were finally adopted, fol­lows:

The Committee on Christian Educationsubmits the following report:

1. In accordance with the instructionsof the Fourth General Assembly, theCommittee has, through the cooperationof THE PRESBYTERIAN GUARDIAN, estab­lished a Young People's Page in thatorgan.

2. Having been instructed by the FourthGeneral Assembly to recommend certaintracts in harmony with the ReformedFaith, this Committee is practically pre­pared to publish such tracts as soon asthe General Assembly grants power toreceive and to disburse funds. These in­clude tracts by Dr. L. B. Gilmore, dealingwith such subjects as Creation, 'Provi­dence, Sin, Grace, The Good Shepherd,The Blood of Christ, The Holy Spirit,and The Blessed Trinity.

Also, a sub-committee, consisting ofDr. Van Til, Mr. Young, and Mr. Frey­tag, has been appointed to consider thepreparation of longer doctrinal tracts.

3. The Committee has made arrange­ments for the popular meeting of this eve­ning at which Dr. Van Til will speak onthe subject, "Modern Psychology of Re­ligion in Relation to Christianity."

The Committee on Christian Educationrecommends to the Sixth General Assem­bly that:

1. The committee be given power toreceive and to disburse funds for promot­ing the work of Christian Education;

2. Urge pastors and sessions to encour­age the people of their congregations toorganize Christian Education Societies.Such societies could seek to help Chris­tian parents in their present educationalproblems and could seek to stimulate in­terest in the formation of Christian dayschools.

3. a) That every church of The Ortho­dox Presbyterian Church be urged to in­clude THE PRESBYTERIAN GUARDIAN insome way in its regular benevolencebudget as a missionary enterprise of thechurch; and

b) That the Committee on ChristianEducation be instructed to cooperate withthe editors of THE PRESBYTERIAN GUAR­DIAN in promoting the interests of TheOrthodox Presbyterian Church throughits pages, and also positively to encour­age the churches to increase their sup­port of the GUARDIAN through their sub­scriptions and contributions.

4. In view of the great and centralplace of Westminster Theological Semi­nary in the educational work of ourchurch, urge sessions and congregationsto place this seminary on their respectivechurch budgets.

5. Urge pastors and sessions to supportsummer conferences that are faithful tothe Bible and the subordinate standardsof our church.

6. Urge pastors and sessions to pro­vide instruction in the Scriptures and theCatechisms of our church for the cove­nant youth and for any who contemplatejoining our church. In this connectionthe committee calls attention to the avail­ability of a "Catechism for Young Chil­dren" as an introduction to our Shorterand Larger Catechisms.

The recommendation giving powerto the committee to receive and dis­burse funds for promoting the workof Christian education occasionedsome debate. It was felt by some that,if this money were solicited for thepublishing of tracts and books, itmight seriously affect contributionsto the missionary enterprises of thedenomination. Those supporting therecommendation warned of the dan­ger of continuing to use "hit or miss"tracts, and being so short-sightedabout this matter that the work ofChristian education would stagnate.Mr. Cummings declared that it wasthe opinion of the committee that un­less this power were granted therewould no longer be any reason forthe existence of the committee.

It was particularly gratifying tothose responsible for the publicationof THE PRESBYTERIAN GUARDIAN tohear the enthusiastic discussion thatcentered about recommendation 3.This is a substitute motion which wasoffered by the moderator as a morevigorous presentation of the needsand the value of the magazine thanwas contained in the original recom­mendation of the committee. Mr.DeVelde urged its adoption, and hewas ably supported by the Rev.Robert Strong, pastor of the CalvaryPresbyterian Church of Willow Grove,Pennsylvania, who emphasized theunique service rendered by THE PRES­BYTERIAN GUARDIAN to the churchand the indispensability of its work.The motion was adopted wholeheart­edly, and the editors of the magazinetrust that every church will cooperatewith this admonition of the assembly.

The assembly also adopted a mo­tion recommending "The Key," a pub­lication of the Christian ReformedPublishing House, for use in the Sun­day schools of The Orthodox Pres­byterian Church.

Toward the close of the afternoonthe committee appointed by the FourthAssembly, to study the particularpowers of jurisdiction of the HomeMissions Committee and the presby­teries, reported, recommending thatno action be taken on this question.

The Rev. Samuel ]. Allen of Carson,North Dakota, presented a substitutemotion that would have the effect ofreadjusting the scope of the com­mittee, making the presbytery sov­ereign in all matters of missionaryactivity within its bounds and makingthe committee solely a central re­ceiving agency. At the close of theafternoon session the matter had notbeen decided, and when it next camebefore the assembly Mr. Allen re­quested that his motion be defeated.He then moved the establishment ofa new committee to study the prob­lem and report to the Seventh Gen­eral Assembly. This committee wasmade up of the present Home Mis­sions Committee and Mr. Allen. Themotion was carried.

Overtures and PapersThe first item of business on Thurs­

day morning was the considerationof the report of the Committee onOvertures and Papers. The first over­ture, from the Presbytery of Wis­consin, concerned membership in oath­bound secret societies and requestedthe general assembly to rule that,since, among other things, such so­cieties demanded allegiance to a Uni­tarian and Universalistic religiousconcept, no member of such an order

-shall at the same time be a communi-cant member in good standing in thedenomination. The report of the com­mittee on this overture, together withthe recommendation adopted by theassembly, follows:

Concerning the overture from the Pres­bytery of Wisconsin, the Committee onOvertures and Papers would call the at­tention of the assembly to the fact that ithas no power to lay down extra-consti­tutional requirements for membership inthe church.

The committee does not favor suddenand drastic action in the matter of mem­bership in oath-bound secret societies, butdoes recognize the importance of thisproblem confronting the church, and thenecessity for fully considering this mat­ter, and therefore

RECOMMENDS to the Sixth General As­sembly the election of a committee of fiveto investigate the principles and practicesof oath-bound secret societies and to re­port its findings to the Seventh GeneralAssembly.

Those elected to serve on the com­mittee recommended in the reportwere: Ministers: Oscar O. Holkeboer ;Alexander K. Davison; Paul Woolley.Elders: Charles M. Mayson; MurrayForst Thompson.

The second overture concerned the

116 THE PRESBYTERIAN GUARDIAN June

division of the Presbytery of NewYork and New England into threesmaller presbyteries. The report ofthe Committee on Overtures andPapers is very nearly identical withthe request of the presbytery and ishere printed in the form in which itwas adopted.

The committee recommends that theassembly divide the Presbytery of NewYork and New England as follows:

1. The Presbytery of Metropolitan NewYork, to embrace New York City, Con­necticut, Long Island, and that part ofNew York State on the mainland withinan 80-mile radius of the City Hall ofNew York City.

2. The Presbytery of New York Stateto embrace the whole of New York Stateoutside that part included in the Presby­tery of Metropolitan New York.

3. The Presbytery of New England toembrace all of New England except thestate of Connecticut; the division to takeeffect at the discretion of the Presbyteryof New York and New England.

The Committee on Overtures andPapers next reported on the twopapers which had been read by theclerk on Wednesday. The first wasfrom the Presbytery of the Dakotasand concerned the resolution sentdown to the presbyteries by the FifthGeneral Assembly in order to havetheir approval of the change of namein all but two places in the Form ofGovernment. It was not clear to thePresbytery of the Dakotas why theexception had been made in these twoplaces, and accordingly the presbyteryhad answered the resolution in thenegative, although expressing unani­mous approval of the name, "TheOrthodox Presbyterian Church." TheCommittee on Overtures and Paperscalled the attention of the presbyteryto the fact that "Chapter XXIV ofthe Form of Government demandsthat proposed changes in the forms ofsubscription required of ministers,licentiates, ruling elders and deaconsmust first be considered by a com­mittee which shall report to the nextassembly before the proposed changesshall be sent down to the presbyteriesfor action." That committee made itsreport to the Sixth Assembly and thechange of name in the forms of sub­scription will now be sent down tothe presbyteries for their approval.

The second request came from thePresbytery of the Northwest andasked that, since the number of minis­terial members was now less than theconstitutional requirement for a pres­bytery, the general assembly take

some action in recognition of this andassign the ministers and congrega­tions to another presbytery. Theamended recommendation of the Com­mittee on Overtures and Papers asked"that the assembly declare that thePresbytery of the Northwest no longerexists as a presbytery because thenumber of its members has fallenbelow the constitutional requirements;that the ministers and the congrega­tion of that presbytery be assigned tothe Presbytery of California." Thisrecommendation was adopted.

A petition for the division of thePresbytery of Philadelphia, referredto that presbytery by the Fourth As­sembly, was again before the SixthAssembly with the recommendationthat no action be taken. The recom­mendation was adopted.

Home MissionsThe report of the Committee on

Home Missions and Church Exten­sion was presented by the chairman,the Rev. Edwin H. Rian, and thetreasurer's report of the committee,as audited by certified public ac­countants, was presented by the treas­urer, the Rev. Robert Strong. Thereport of the committee carried onlyone recommendation, which wasadopted. The report follows:

The Committee on Home Missions andChurch Extension has held nine meetingssince the Fourth General Assembly, andhas endeavored to the best of its abilityto carry out the instructions of the Fourthand Fifth General Assemblies.

WORK OF THE GENERAL SECRETARY

Following the instructions of the FourthGeneral Assembly, the Committee met injoint session with the Committee on For­eign Missions and on June 14, 1938,elected the Rev. Robert S. Marsden gen­eral secretary for a period of one yearfrom the date of his assumption of office,July 15, 1938. A salary of $75 per monthhas been paid to Mr. Marsden by theCommittee, and the Committee on For­eign Missions pays him a like salary.Through the wholehearted cooperation ofthe pastors and sessions, the General Sec­retary has been privileged to present thework of the Committee in 48 differentchurches during these ten months. In ad­dition to one extended Western trip, Mr.Marsden has made numerous tripsthroughout the East in the interest ofthe Committee. He has likewise prepared,each month, missionary study material formissionary societies and has operated theoffice of the Committee.

THE CIVIL SUIT

Following the instructions of the FifthGeneral Assembly, the appeal in the civilsuit was withdrawn, and the costs to the

plaintiffs, which had been assessed againstthe Committee as the defendants, havebeen paid in full to the amount of $182.77.The bond of the Committee, in theamount of $5,000, which had been signedby the late Harry A. Worcester, hasbeen released, and the civil suit is closed.

MISSIONARIES SERVING UNDER THECOMMITTEE

The following missionaries are nowserving under the Committee. The list in­cludes aid-receiving pastors of organizedchurches and missionaries who are noworganizing churches:Rev. Samuel J. Allen, Carson, North

DakotaRev. C. A. Balcom, Wilton, North DakotaRev. James B. Brown, Lincoln, NebraskaRev. Robert B. Brown, Omaha, NebraskaRev. Robert K. Churchill, Berkeley, Cali-

forniaRev. Bruce A. Coie, Long Island, New

YorkRev. Edward B. Cooper, Pittsgrove, New

JerseyRev. Thomas M. Cooper, Lincoln, Ne­

braskaRev. John Davies, Gresham, WisconsinRev. Marvin L. Derby, New Haven, Con­

necticutRev. Leslie A. Dunn, White Horse, New

JerseyRev. David Freeman, Philadelphia, Penn­

sylvaniaMrs. David Freeman, Philadelphia, Penn­

sylvaniaRev. A. Culver Gordon, Bancroft, South

DakotaRev. Gerald A. Heersma, Norristown and

Beechwood, PennsylvaniaMr. Edward F. Hills, Cedar Grove, Wis­

consinRev. Leland C. Jorgensen, Milwaukee,

WisconsinRev. Walter J. Magee, Hamill, South

DakotaRev. Raymond M. Meiners, Schenectady,

New YorkRev. Russell D. Piper, Los Angeles, Cali­

forniaRev. J. Lyle Shaw, Newport, KentuckyRev. E. Lynne Wade, Santa Ana, Cali­

forniaMr. David A. Watson, Philadelphia,

PennsylvaniaRev. Edward Wybenga, Waterloo, Iowa

The Committee is happy to be able torecord that many of the missionaries nowrequire less aid than they did a year agodue to the growth of the work in whichthey are engaged. The Committee deeplyappreciates the sacrificial way in whichthe missionaries and their families havecarried on the work, and renders thanksto the Lord who has given so abundantan increase.

CONTRIBUTIONSThe Committee is glad to be able to

report that contributions to its work haveincreased substantially during the pastyear. Contributions have been receivedfrom 63 churches and 170individuals dur­ing the fiscal year ending March 31,1939. Much of this increase resulted froma gain in contributions from churches andchurch organizations of 24 per cent, whichthe Committee regards as a remarkablegain indeed. It has been possible to pay

1939 THE PRE'SBYTER.AN GUARD.AN 117

the salaries of the home missionaries andall other expenses in full each monthsince October 1, 1938. Continuation ofthis record depends, however, upon thecontinued sacrificial giving of all our peo­ple, for while the budget has been reducedto an amount below which efficient workcannot be done, the budget can be reachedonly with the help of each individual andeach church.

THE ROTHWELL LEGACYIn January, Miss Nellie Pryce Roth­

well of Middletown, Delaware, died, mak­ing the Committee the residuary legateeof her estate. It is not known at this timethe amount which will be realized fromthe estate and nothing will be receivedbefore the early part of 1940. Ayres J.Stockly of M'essrs. Hastings, Stockly,Duffy and Layton of Wilmington, Dela­ware, has been employed as counsel toprotect the interest of the Committee inthe estate.

\;YORK AMONG JEWSFollowing the instructions of the Fourth

General Assembly, missionary work hasbeen started among the Jews. The workin Washington, D. c., is under the direc­tion of Mrs. David Freeman, who re­ceives only expenses, and the work inPhiladelphia is in charge of the Rev.David Freeman. Part rent has been paidby the Committee, from funds designatedfor Jewish work, for the Jewish GospelCenter at 5140 Walnut Street, Philadel­phia. The premises are also occupied bythe New Covenant Presbyterian Churchwhich shares in the rent. The Committeeplans to expand the work among Jews asfunds designated for that purpose areavailable.

INCORPORATIONPreliminary steps looking to incorpora­

tion of the Committee, in accordance withthe resolution of the Fifth General As­sembly, have been taken, and the incor­poration will probably be completed withinthe next few months.

ELECTIONS TO THE COMMITTEEThe terms of office of the following

members of the Committee expire withthis Assembly. Ministers: John J. DeWaard, John H. Skilton, Robert Strong,S.T.D.; Elder: Harry Frazer. The termof elder Harry A. Worcester, deceased,would also expire at this time. Becausedistance has kept many members of theCommittee from attendance at the meet­ings, and attendance at the meetings hasbeen very small, the Committee wouldurge the General Assembly to give heedto the ability of members to attend whenit elects members for the class of 1942.

RECOMMENDATIONThe Committee would recommend that

the General Assembly urge the churchesto stress the principles of stewardship andto adopt a sound financial policy in orderthat, in obedience to Scriptural injunc­tions, collections may be made regularlyfor benevolent purposes.

In presenting this report it waspointed out that the present budg-et ofthe committee is about $1500 permonth. Although the church has in-

creased its gifts to both mission com­mittees about 24 per cent. during thepast year, there would have been asubstantial deficit had it not been forseveral large gifts from individualdonors. Since these gifts cannot berelied upon in the future, it is im­perative that churches increase thesize of their monthly contributions.Moreover, there is an urgent need forexpansion of home mission work.New fields, and men to work in them,are available, and financial problemsare the only factors that are delayingthis expansion.

Foreign MissionsThe report of the Committee on

Foreign Missions was read by itschairman the Rev. Franklin S.Dyrness, and the financial report bythe treasurer, Mr. Murray ForstThompson. The report, which carriedno recommendation, is here printedin full.

Your Committee on Foreign Missionshas held six meetings since the FourthGeneral Assembly, and has endeavored tothe best of its ability to carry out the in­structions of the Fourth and Fifth Gen­eral Assemblies.

Following the instructions of the FourthGeneral Assembly, the Committee meton June 14, 1938, in joint session with theCommittee on Home Missions and ChurchExtension and elected the Rev. Robert S.Marsden general secretary for a period ofone year from the date of his assumptionof office, July 15, 1938. A salary of $75per month has been paid to Mr. Marsdenby the Committee, and the Committee onHome Missions and Church Extensionpays him a like amount. Through thewholehearted cooperation of the pastorsand sessions, the general secretary hasbeen privileged to present the work ofthe Committee in some 40 differentchurches during these ten months. In ad­dition to one extended Western trip, Mr.Marsden has made numerous tripsthroughout the East in the interest ofthe Committee. He has likewise writtenthe missionary studies in THE PRESBYTE­RIAN GUARDIAN and has conducted theoffice of the Committee.

The Rev. and Mrs. Henry W. Coraywho had been under appointment by theCommittee, but without salary, were re­stored to full salary and allowances, effec­tive June 1, 1938. At his own request,Mr. Coray was granted a leave-of-absenceto labor with the British and ForeignBible Society for one year, beginning De­cember 1, 1938, but, upon his resignationfrom the Bible Society because he foundit impossible with good conscience to reg­ister as required by the Society, he wasrestored to full salary and allowances onJanuary 1, 1939. On April 6, 1939, theCommittee acceded to the request of Mr.and Mrs. Coray, and to the recommenda­tion of the Harbin Station, to begin theirfurlough immediately, and the Corays are

now in this country. Beginning furloughsin the spring of the year is in keepingwith the best practice of mission boards.

On August 25, 1938, the Rev. and Mrs.Bruce F. Hunt of Harbin, Manchoukuowere appointed missionaries, effectiveAugust 1, 1938. The following missionar­ies are now serving under the Committee:

Rev. Egbert W.Andrews, Harbin, Man­choukuo.

Rev. and Mrs. Henry W. Coray,Rev. and Mrs. M. C. Frehn, Tokyo,

Japan.Mr. and Mrs. Richard B. Gaffin, Tsing­

tao, Shantung, China.Rev. and Mrs. Bruce F. Hunt, Harbin,

Manchoukuo.Rev. R. Heber McIlwaine, Tokyo, Japan.

These missionaries have been engagedaggressively in evangelistic work as op­portunities have presented themselves, inspite of the difficulties encountered, dueto the Sino-Japanese war and the attitudeof the governments of Japan and Man­choukuo toward making loyalty to thecommand of God paramount to civilobedience. The Lord has given them soulsfor their hire and has called out fromthe heathen among whom they haveworked a people for His own possession.

The Committee is delighted to be ableto report a remarkable increase in con­tributions during the past year. While thebudget of the Committee has been in­creased from approximately $525 permonth to $1,000 per month during thepast year due to the election of a paidgeneral secretary, the restoration of fullsalary and allowances to the Rev. andMrs. Henry W. Coray and the appoint­ment of the Rev. and Mrs. Bruce F.Hunt, contributions have kept pace withthe increase in the budget. Contributionshave been received from 54 churches and140 individuals during the year endingMarch 31, 1939. It is a source of greatgratification to the Committee that con­tributions from churches and church or­ganizations have increased from an aver­age of $276.00 per month to an averageof $489.76 per month during the fiscalyear, while contributions from individualshave increased from an average of $216.70per month to an average of $371.40 permonth at the same time. The Committeefeels that its faith in making new ap­pointments before funds were on hand forthem has been justified by the way theChurch has responded to the increasedneed.

The Committee would remind the Gen­eral Assembly, however, that it is stillworking on a very close margin, and thatif its work is to be put on a truly soundbasis, contributions must still be increasedat least in reasonable measure during thenext year. Your Committee has been un­able to set aside any sums toward fur­loughs of missionaries or for emergenciesthat may arise. The Committee also hasnumerous applications from those whowould like to go as foreign missionaries,and is prepared to send out more mis­sionaries only as the Church supplies thenecessary funds.

The terms of the following membersof the Committee expire at this time:Ministers, John C. Rankin, Ned. B. Stone-

118 THE PRE'SIYTERIAN GUARDIAN June

house, Th.D., Edward J. Young; Elders,Edward F. Hayden and Matthew Me­Croddan.

Standing CommitteesNext came the elections to the

Classes of 1942 of the assembly'sstanding committees. For the infor­mation of readers, we publish thecomplete personnel of each committee:

THE COMMITTEE ON CHRISTIANEDUCATIoN

Class of 1942: (Ministers) EdwardJ. Young; John H. Skilton; (elder)Charles A. Freytag.

Class of 1941: (Ministers) CorneliusVan Til; Lawrence B. Gilmore; (elder)H. Percival Allen.

Class of 1940: (Ministers) Calvin K.Cummings; Robert L. Atwell; (elder)Gordon H. Clark.

THE COMMITTEE ON HOME MISSIONSAND CHURCH EXTENSION

Class of 1942: (Ministers) RobertStrong; Ned B. Stonehouse; Peter De­Ruiter; (elders) J. H. McClay; R. D.Grove.

Class of 1941: (Ministers) James L.Rohrbaugh; Wi11iam T. Strong; ArthurO. Olson; (elders) Thomas R. Galbraith;Wi11iam Ferguson.

Class of 1940: (Ministers) Everett C.DeVelde; Edwin H. Rian; Clifford S.Smith; (elders) John Welsh Dulles;William McCaughey.

THE COMMITTEE ON FOREIGN MISSIONSClass of 1942: (Ministers) James W.

Price; Leslie W. Sloat; Lawrence RJongewaard; (elders) Matthew McCrod­dan; A. D. Stultz.

Class of 1941: (Ministers) Cary N.Weisiger : George W. Marston; John P.Clelland; (elders) Murray Forst Thomp­son; M. A. Campbell.

Class of 1940: (Ministers) Franklin S.Dyrness ; R. B. Kuiper; Paul Woolley;(elders) J. Enoch Faw; R. R. Stuart.

During the counting of the ballotscast in the elections to these com­mittees, the Rev. Edwin H. Rianintroduced to the assembly the mostrecent ministerial member of TheOrthodox Presbyterian Church. TheRev. Clarence W. Duff, formerly amissionary to Ethiopia under the Pres­byterian Church in the U.S.A., hadbeen received by the Presbytery ofPhiladelphia on Thursday morning.His letter of renunciation addressedto the Presbytery of PhiladelphiaNorth of the Presbyterian Church inthe U.S.A. will be found on anotherpage of this issue of THE PRESBY­TERIAN GUARDIAN.

Miscellaneous BusinessIn order to give to the Home Mis­

sions Committee the authority neededto protect its interests in the estate

of Nellie Pryce Rothwell, deceased,(discussed above in the report of thecommittee) the following resolutionwas adopted:

Resolved, that the Committee on HomeMissions and Church Extension be, andit is hereby, empowered, in connectionwith the estate of Nellie Pryce Rothwell,deceased, to do such acts, to execute suchdocuments, and to make payment of suchsums as it may deem necessary in orderto obtain a clear legal title to the realand/or personal property in which it mayhave an interest, under the will of thesaid Nellie Pryce Rothwell, deceased, andin order to protect all of its interests inthe said Rothwell estate.

It was moved and carried that,since the constitutional requirementsconcerning changes in the Form ofGovernment had been complied with,the assembly declare that the words"The Orthodox Presbyterian Church"are now substituted for the words"The Presbyterian Church of Amer­ica" wherever they occur in the Formof Government except in ChapterXIII, Section III, Question 3, andChapter XV, Section XII, Question 3.

The Committee on the Constitution,through its chairman, the Rev. Pro­fessor Ned B. Stonehouse, asked theassembly to take action empoweringthe Home Missions Committee to paythe few incidental bills contracted bythe Committee on the Constitution inthe fulfillment of its duties. It waspointed out that, since the committeewas not authorized to receive and dis­burse funds, and since also there werecertain unavoidable though small ex­penses incident to the preparation ofits reports, it was essential that somesuch provision be made for the financ­ing of this work. After debate it wasmoved that the existing bills be paidby the Home Missions Committee andthat future accounts be paid only fromfunds designated through that com­mittee for that purpose. The clerk ofthe assembly was instructed to writeto the churches urging a support ofthe assembly expense, including allexpenses incidental to the conduct ofthe assembly and the publication ofits minutes, and informing them ofapproximately the amount that wouldbe needed. An offering was also takenby the commissioners for that pur­pose.

The Directory for WorshipIn the remaining few minutes of

the day the Committee on the Con­stitution, through Dr. Stonehouse,

presented its report. This consisted ofa proposed "Directory for the PublicWorship of God," which had beenprepared by the committee since theFourth Assembly. This was accom­panied by a supplementary report,containing recommendations whichwere considered seriatim.

The first recommendation was forthe adoption of the Directory forWorship in the revised form in whichit was submitted to ministers andsessions under the date of April 1,1939, and with one minor typographi­cal correction. The balance of Thurs­day and most of Friday was con­cerned with the consideration of thisportion of the report. Amendmentswere freely offered to the Directoryfor Worship and many of them wereadopted by the assembly. It is beyondthe scope of this account of the pro­ceedings to list all of these amend­ments and, without the original textof the Directory, the amendmentsthemselves would be meaningless. Itis hoped that the Directory, in theform in which it was finally adopted,will soon be available for the entiremembership of the denomination.

Some of the amendments were ofa minor nature, and were made in theinterests of clarity or of literary ex­cellence. Others, of more far-reach­ing significance, were concerned withthe modes to be employed in publicworship. Several of these latteramendments were offered in the hopethat the Directory would thus fullyexpress the principle of divine wor­ship enunciated in the Confession ofFaith and on which the denominationwas united, without attempting tocommit the assembly to certain appli­cations of that principle on whichjudgment might differ. Some corn­missioners contended that this prin­ciple was sufficiently expressed in theDirectory. In the main, these amend­ments did not find favor with theassembly.

After debate which lasted untilabout the middle of Friday afternoon,the Directory for Worship as amendedby the assembly was finally adopted.Several dissenting votes and one pro­test against its final adoption at thistime were filed with the Clerk ofAssembly.

The Book of Discipline, with oneadditional amendment, was once moreprovisionally adopted to be bindinguntil the Seventh General Assembly,with the understanding that the

1939 THE PRESBYTERIAN GUARDIAN 119

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weathered nor for crises averted.Resolutions that make page 1 of thedaily press were entirely absent.Nevertheless, this was a remarkableassembly. It was remarkable in thetype of unity that it possessed-nota unity resulting from wholesale com­promise, but a unity born of unre­lenting loyalty to the Word of Godand nurtured in a passion for thetruth of the whole counsel of God. Itwas remarkable for the kind of de­bate that featured its sessions. True,there were clashes of opinion, but inevery case they issued from mindsunited on Scriptural principles anddiffering only in the interpretations ofthose principles. The zeal of the com­missioners for the purity of thechurch, both in doctrine and in life,was unequalled.

There are other matters that theworld does not consider "news."Quiet, steady work for the Lord JesusChrist, building up the walls of Zionas a bulwark against the flood-tides ofunbelief, shepherding the flock, win­ning souls, teaching little children,guiding the covenant youth-all thesewere revealed as the work that isbeing consistently accomplished bythe ministers of The Orthodox Pres­byterian Church. Surely here is atrue church of Jesus Christ; a churchthat may well thank God and takecourage.

terian missionary to Manchoukuo whohas just returned on furlough. Graph­ically, and with more than a dash ofbrilliant humor, he told of the workof The Orthodox Presbyterian Churchin the Far East. In Japan the churchof God is in desperate need, and themissionaries need the prayers of everymember of the denomination. Thebarriers are humanly insurmountable."In Manchuria," said Mr. Coray, "wehave taken a stand for the messageand method of God, and against com­promise. If we are forced out we willleave a testimony."

The meeting under the direction ofthe Home Missions Committee washeld on Friday evening, with threehome missionaries as the speakers.The Rev. Raymond M. Meiners ofSchenectady, New York, pastor ofthe newly-organized Calvary Presby­terian Church of that city, preacheda brief sermon based on the sixthchapter of Romans, He was followedby the Rev. Robert B. Brown, whotold of the difficulties and triumphsattendant upon the founding of achurch in Omaha, Nebraska. The Rev.Robert K. Churchill, pastor of theCovenant Presbyterian Church ofBerkeley, California, took the assem­bly on a personally-conducted tour ofthe churches and missions of thePresbytery of California, giving anintimate glimpse of the life of eachcongregation and pastor. He told ofthe frequent discouragements facedby the missionaries, but stressed thejoy, even in the face of such prob­lems, of preaching "the greatest mes­sage in the world."

AdjournmentThe assembly accepted with thanks

the invitation of the Trinity Presby­terian Church of Cincinnati, Ohio, tohold the Seventh General Assemblyin that church, beginning on June 4,1940. After declaring the Sixth As­sembly dissolved, the moderator ledin prayer and pronounced on thosepresent the Apostolic benediction.

Thus ended an assembly not notablefor dramatic highlights nor for storms

The Evening MeetingsOn each evening of the assembly's

sessions, a meeting of general publicinterest was held. At the popularmeeting on Wednesday evening, underthe auspices of the Committee onChristian Education, an exceedinglyable address upon the subject, "Mod­ern Psychology of Religion in Rela­tion to Christianity," was deliveredby the Rev. Cornelius Van Til, Ph.D.,Professor of Apologetics at West­minster Seminary. Dr. Van Tilpointed out the startling implicationsof the modern psychology of religion,and indicated that the aim and tend­ency of that movement is to attain toa creedless religion with no firm in­tellectualbasis. The principles uponwhich present-day psychology of re­ligion is based are thoroughly con­genial to the essential elements ofhumanism and anti-Christian bio­logical evolution. Dr. Van Til pointedout the fact that, in the field of edu­cation, there can be no neutrality.Christians, he said, must be committedto the establishment of a system ofChristian education from the gram­mar school up. In the immediatefuture steps should be taken through­out The Orthodox PresbyterianChurch to make this possible.

On Thursday evening, under theauspices of the Committee on For­eign Missions, it was the rare privi­lege of the commissioners and theirfriends to hear an address by the Rev.Henry W. Coray, Orthodox Presby-

Seventh Assembly would have powerfinally to adopt it.

The Committee on the Constitutionalso submitted for the assembly's ap­proval certain "Suggested Forms forParticular Services." These formswere not to have any constitutionalstanding but were merely, as the namedeclared, suggested forms. Due to thelack of time, this portion of the com­mittee's report was not considered,and the committee was continued toconsider and make further sugges­tions regarding the Book of Disci­pline and the Suggested Forms. Thecommittee was given hearty thanksfor its untiring labor during the pastyear.

The report of the Committee onthe Examination of the Minutes ofPresbyteries was read by its chair­man, Professor Kuiper, and its recom­mendations adopted with only oneslight amendment.

120 THE PRESBYTERIAN GUARDIAN June

The Christian and the JewishSituation

(Concluded from Page 102)

not but be so. Where there is no con­viction of truth, one drifts with theprevailing current. No, the Jews darenot and must not look to the liberalswho are nothing but pagans in Chris­tian dress.

Where, then, will the Jews findtheir friends? Among orthodox be­lieving Presbyterians who are simplyadherents of consistent, historic Chris­tianity. It is true they will not permita rabbi to lead or take part in theworship of God because they knowhe stands far removed from the Chris­tian faith which to them is alonetrue. They are not deceived by thefollowing tributes to Jesus paid byseveral leading rabbis: "He is in­deed not yet the Messiah. He is notthe son of God. He did not rise fromthe dead, but His parables are withoutany equal, His ethical teaching riseshigh, even above that of Isaiah; Hisname will endure as long as humanhistory." "The personality of Jesuswas such that His sonship to God wasmagnificently evident. The divinespirit seemed manifest in His wordsand deeds. He impressed himselfupon the world, perhaps more so thanother prophets or saints, as a 'childof the living God.' Be that as it may,the consciousness of the presence ofGod has come to millions of men andwomen through Jesus." "It is notmerely that legends have been wovenaround Jesus' name. Every great re­ligious genius has been en-haloed withloving legend. The significant fact isthat time has not faded the vividnessof the image. He is still the comradeof countless lives."

There is involved in these compli­ments to Jesus outright unbelief ofHis claim to be the Messiah and aflat denial of His deity. The Christianand these rabbis are therefore farapart. There is no use trying to denythat fact. For Christians to permitrabbis to enter their pulpits is a markof insincerity and lack of conviction,since they declare by so doing thatthe message of the Bible is at onewith the message of those who denyit. True Christians must see the dif­ference, for a real difference exists,but while they do so they will upholdand defend the right of the Jews tobelieve and worship as they please.

They will also maintain the right ofthe Jews to differ with them with thesame energy that they contend forthe truth of the gospel of Christ.

True, the orthodox Christian de­sires to see the Jews believe the truthas it is in Jesus and he delights tosee Jews converted, because what istrue for the Gentile is true for theJew. If the Gentile can be saved fromsin unto eternal life only by theblood of Jesus Christ, the Jew canonly be saved in the same way, butnever will he attempt to compel aJew to accept Christ as his Messiah.The gospel of Christ knows nothingof force. The work of conversionbegins in the heart whereby the wholeman is willing to come to Christ ashis Saviour and Lord. This attitudeof Christians towards .Jews is trulytolerant, and nothing else is tolerance.

The Jews may not be aware of it,but evangelical Christians, those whosponsor missions to the Jews andseek their conversion to Christ, aretheir tolerant neighbors and friends.It is they who will not stoop to basemalice and prejudice. It is they whowill at all cost defend their rights asmen made in the image of God. It isa church like The Orthodox Presby­terian Church, which is despised bymodern religious indifferentism, thatwill champion the cause of justice forthe J ewsand all men. Already it isshowing love to the Jews by render­ing help to German refugees. Thehearts of its people bleed for the Jewsin this day of their sorrow.

Who today are suffering with theJews in German concentration camps?Surely not the Modernists and un­believers but men like Martin Nie­moeller, a persecuted evangelicalChristian. His faith is not the vaguenothingness 0 f religious liberalism; itis faith that will never yield to thedeniers of Christianity. He will notbow to Hitler nor yield to the godlesstyranny of the 'state when it seeks toviolate the Word of God and therights and liberties vouchsafed toman in that Word. The liberals of ourAmerican pulpits sing the praises ofNiemoeller, but they and he are asfar apart as the poles. If Hitlerismever comes to these United States itwill be the missionary-minded, mili­tant, orthodox Christians who willsuffer with the Jews, while the sweet­voiced, unbelieving, brotherhood-of­man liberal will scurry for cover.

The Christian Jew, although mis-

understood by his brethren accordingto the flesh, is yet an Israelite. Hebelieves in the Jewish Scriptures andthe Messiah of those Scriptures. Cer­tainly he does not cease to be a Jewwhen he so believes, neither does heseparate himself from them. The factthat in Prague baptized Jews rush tothe offices of the Jewish community,asking to be reinstated as membersof the Jewish community, does notmean that they have given up theirfaith in Christ, for how else shallthey be numbered in a regime thatinsists on reckoning men by theirrace. Christian Jews are still Jews,and the plight of the Jews is theirplight.

It is no doubt true that some Jewsprofess conversion and submit tobaptism in insincerity but there areGentiles who do that by the thou­sands. Even in Jesus' day, multitudesfollowed Him for the loaves andfishes. It is a disgraceful sight tosee a Jew try to escape discrimina­tion by a false profession. The soulis too dear a price to pay for temporalsecurity. The first believers in Christ,it must not be forgotten, were allJews and they paid with their livesfor their faith in the Lord JesusChrist. There are many such in theworld today, and in the present emer­gency they are proving themselves tobe true sons of Abraham.

"Both the Christian and the Jewishworld are sick; they are bleeding ...When and from whom will the curecome?" cries a noted Jew. We sympa­thize and are touched with this cry,but we are confident the cure will notcome from man. The heart of man,according to Jeremiah the prophet, isdeceitful above all things and des­perately wicked. There is no brother­love in the world apart from the graceof the living God. Perhaps you didnot think that man could stoop solow, but you have found that he isindeed capable of it. We plead withour Jewish friends also not to bedeceived by the sweet words of un­believing Christianity, for it is thatvery unbelief both in Jewry and inChristendom that has brought aboutthat which we now see. In the Godalone who has revealed Himself inthe Bible is our help. The hope of theJews and of the world lies in a returnto the stream of orthodox Chris­tianity which is nothing else but thefaith of Abraham, Moses and theprophets.

1939 THE PRE S B Y T ER I A N G U A RD I A N 121

Commencement Address Delivered by Principal John Macleod

TENTH ANNIVERSARY CELEBRATION OF WESTMINSTERSEMINARY ATIME OF JOY FOR ALUMNI AND FRIENDS

TH E Tenth Annual Commencementof Westminster Theological Semi­

nary was attended with numerousevents in celebration of the comple­tion of its tenth year of existence.To the rolling woodland estate in thebeautiful suburban Laverock sectionof Philadelphia came alumni andfriends from every part of the UnitedStates, from Canada, and even fromthe Orient. Not the least of the joysof the anniversary celebration wasthe delight of renewing old acquaint-

and to preach throughout their minis­try the omnipotence and the perfec­tion of the Triune God.

On Monday evening, the alumnigathered in the Robert Morris Hotelfor one of the largest of the eightannual banquets that have been heldduring the past decade. Amid the mostcordial good fellowship praise wasconstantly given to God for His good­ness not only to the seminary as aninstitution but to its graduates asindividuals. The Class of 1939 was

East. He spoke briefly but forcefullyof his joy at being present and tolda little about his trip home. After thesinging of a number of hymns thealumni united in a prayer meetingled by the Rev. E. Lynne Wade ofSanta Ana, California.

Threatening skies on Tuesdaymorning seemed to indicate that itwould be impossible to hold the com­mencement exercises in the beautifuloutdoor amphitheatre behind MachenMemorial Hall. As the morning pro­gressed the skies cleared and a beau­tiful day furnished a fitting back­ground for the historic service. Twohours after the conclusion of theservice the rain poured in torrents.At 1 :30 many of those attending theexercises witnessed the unveiling of a

Presentation of the Portrait of Dr. Stevenson The Beginning of the Academic Procession

ance, of sharing experiences, and ofrejoicing together in the manifestblessing of God upon the witness ofWestminster Seminary.

On Sunday afternoon, May 7th,alumni and friends gathered withthe graduating class in the new audi­torium on the second floor of thelibrary building for the baccalaureateservice. The sermon was preached bythe Rev. R. B. Kuiper, Professor ofPractical Theology, on the text ofPsalm 86: 10: "Thou art God alone."He exhorted the students always topreach sermons that were theocentric,as well as Christocentric, to remem­ber that God is God alone, and thatin His sovereignty, His perfection,and His trinity He is perfectly unique.In a sermon at once profound yetsimple, Professor Kuiper urged thestudents never in their ministry togive to man even one small part ofthe sovereignty that is God's alone,

welcomed to the Alumni Associationby the Rev. Calvin K. Cummings,president of the association, and eachmember of the class stated briefly hisjoy in the privilege of attendingWestminster and outlined whateverplans he had for the future. Onerepresentative of each class gradu­ated from the seminary spoke feel­ingly of "What Westminster Semi­nary Means to Me." Greetings werebrought to the alumni by the Rev.Dr. John Macleod, the Rev. ProfessorR. B. Kuiper, and the Rev. Edwin H.Rian. Quite unexpectedly, to manywho were present, the Rev. Henry W.Coray, Orthodox Presbyterian mis­sionary to Manchoukuo, arrived asProfessor Kuiper was speaking. Hehad reached Philadelphia that after­noon and his presence at the banquetwas thrilling to many who had studiedwith him at Westminster and whohad followed his work in the Far

portrait of the late Rev. Frank H.Stevenson, D.D., first president ofthe Board of Trustees of the semi­nary. The portrait was presented byMrs. Stevenson, and unveiled by herdaughter, Miss Mary Stevenson. Itwill grace the newly-furnished com­mon room.

Next came the presentation of atablet in memory of the late Rev.J. Gresham Machen, D.D., Litt.D., bythe Classes of 1938 and 1939, whichwere the last two classes to have therare privilege of studying under Dr.Machen. This memorial plaque maybe seen on the porch of Machen Hall,at the right of the entrance.

At two o'clock the impressive pro­cession began. About 80 alumni, aswell as the Faculty and Board ofTrustees, took part in this inspiringsight. After the singing of the Dox­ology the invocation was pronouncedby the Rev. Robert K. Churchill,

122 THE PRE'SIYTERIAN GUARDIAN June

pastor of the Covenant PresbyterianChurch of Berkeley, California. TheScripture was read by the Rev. Alex­ander K. Davison, pastor of theCovenant Presbyterian Church ofVineland, New Jersey, and prayerwas offered by the Rev. Henry W.Coray. The commencement addresson "The Place of Revelation in theReformed Theology" was deliveredby the Rev. John Macleod, D.D.,principal of the Free Church College,Edinburgh, Scotland. Dr. Macleod'smasterful address is printed in full inthis issue of THE PRESBYTERIANGUARDIAN.

For the first time in the historyof Westminster Seminary degreeswere conferred. The alumni present,as well as some who were unable toattend, received their Th.B degrees,as well as the members of this year'sgraduating class. They were con­ferred by Professor Kuiper on behalfof the Trustees and Faculty. Themembers of the Class of 1939, receiv­ing the Th.B. degree at this time,were:

Adrian Edward DeYoungWilliam Dixon GrayArthur Wyndham Kuschke, Jr.Melvin Benjamin NonhofAlfred Ernest ParsonsDwight Hunt PoundstoneHoward Evan RunnerCharles Edwin StantonWilliam Everett Welmers

Mr. Welmers, Mr. Edward Heeremaand Mr. Shin Hong Myung also re­ceived graduate certificates. The Ben­jamin Breckinridge Warfield prize inOld Testament was awarded to Mr.Welmers who also received one ofthe scholarships in memory of Dr.Frank H. Stevenson. The RobertDick Wilson prize in New Testamentwas awarded to Mr. John HenryGerstner, Jr., a member of next year'sgraduating class. Mr. Howard EvanRunner was awarded a Frank H.Stevenson scholarship for graduatestudy.

The address to the graduating classwas delivered by the Rev. Dr. Cor­nelius Van Til, Professor of Apolo­getics. Dr. Van Til pointed out to thegraduates that because they would bepreaching in orthodox churches theywould be the special object of Satan'sattacks. To combat those attackseffectively, there was but one courseto be followed. They must preach thegospel of the whole counsel of God,without fear and without compromise.

The Rev. Edwin H. Rian, Presidentof the Board of Trustees, announcedthat the Rev. John H. Skilton, for­merly of Portland, Maine, who is nowstudying in Europe, would assume hisduties as Instructor in New Testa­ment next fall. It was also announcedthat the Rev. Leslie W. Sloat, pastorof the Knox Presbyterian Church,Washington, D. c., had been ap­pointed to the position of Librarian.In the acquisition of these two men,the board felt that it had been greatlyblessed. The Board of Trustees alsoapproved the faculty's request thatthe Rev. Edward J. Young, who hasbeen serving as Instructor in OldTestament, be made Assistant Profes­sor of Old Testament. Three newmembers of the Board of Trusteesalso were elected at the meeting ofthe board. They are: the Rev. Alex­ander K. Davison; Ruling ElderGeorge B. Crippen of Worcester,New York; and Ruling Elder ArthurArmour of Grove City, Pennsylvania.

Following the commencement exer­cises, tea was served in Machen Halland a general time of good fellowshipwas enjoyed by the graduates andfriends. At 5 o'clock there was heldthe constituting meeting of the Wom­en's Auxiliary Committee of West­minster Theological Seminary. Atthis meeting a permanent organiza­tion of the ladies who have so loyallysupported the seminary during pastyears was effected. Officers to servea term of two years were chosen.They are: Mrs. Robert Dick Wilson,Honorary President; Mrs. Frank H.Stevenson, President; Miss Mar­guerite Montgomery and Mrs. ArthurW. Machen, Vice-Presidents; Mrs.J. B. Griggs, Treasurer; Miss Mary\V. Stewart, Secretary. The auxiliaryset as its goal the raising of $25,000for the coming year. Teams will beorganized in as many churches aspossible, and the captains of theseteams will report to the auxiliary atcommencement time next year. All ofthe ladies who took part in the con­stituting of this organization showedgreat enthusiasm for the projectedprogram of the auxiliary.

To all who were privileged to wit­ness this historic day in the life ofWestminster Seminary there was afeeling of deep thanksgiving to al­mighty God for His benediction uponthe work and testimony of West­minster Seminary during the pastdecade. Two goals of the Machen Me-

morial Fund-the new campus andthe power to grant degrees-had, inthe providence of God, been realized.The storms that had centered aboutthe seminary were now history andthe Faculty and Board of Trusteeslooked forward to a future brightwith the promises of God to thosewho honor His name without fear ofconsequences.

BAPTIST CHURCH WITHDRAWSFROM MODERNIST CONVENTION

O N TUESDAY, May 2nd, theFirst Baptist Church of Skane­

ateles, New York, whose pastor is theRev. Milton Cox Sealey, a graduateof Westminster Seminary, withdrewall support of the Northern BaptistConvention. It is expected that thechurch will continue as an indepen­dent Baptist church.

The inroads of Modernism in theNorthern Baptist Convention havebeen felt by Bible-believing Baptistsfor the past decade and a half. In­fidelity to the cardinal doctrines ofthe faith has been increasinglynotable. The convention has pursueda policy of inclusivism similar to thatof the Presbyterian Church in theU.S.A., in supporting on the missionfield both Modernists and Bible-be­lievers. Forsaking the historic Bap­tist position, it has recognized achurch to be in good standing whichsanctions any form of baptism, oreven fails to require baptism of anysort, before membership. Hundredsof Baptist churches during the last15 years have withdrawn their sup­port and fellowship from the North­ern Baptist Convention, believing thatsuch support was neither consistentwith the true preaching of the Word,nor acceptable in the sight of theLord who has commanded them tohave no fellowship with unbelievers.

"We take this step," said Mr.Sealey, "because we stand upon theWord of God alone, and believe thatby God's grace we should 'contendearnestly for the faith.' The Lord hasgreatly blessed us already in makingthis step in giving the peace that'passeth all understanding,' and alsoin greater blessing than we haveknown before in the ministry of theWord."

1939 THE PRESBYTERIAN GUARDIAN 123

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renouncing the jurisdiction of thatchurch and asking that his name beerased from the roll of presbytery.On Thursday morning, May 11th, ata special meeting of the Presbyteryof Philadelphia Mr. Duff was wel­comed into The Orthodox Presby­terian Church. Portions of his letterof withdrawal are quoted below:

I regret very much that I find it nec­essary to write this letter asking you toerase my name from the roll of the Pres­bytery.... Since coming home in Sep­tember I have come to the conclusion,which for a long time has seemed inevi­table, that for me to continue in the fel­lowship of this church involves me incompromise with error and obscures mytestimony to truth as it is revealed inGod's Holy Word.

My reasons for arriving at this deci­sion are as follows:

1. Because men of unquestioned loyaltyto the Bible and the subordinate standardsof the Presbyterian Church in the U.S.A.have been deposed from the Gospel min­istry of the Church, while men well­known not to believe in the infallibilityof the Bible and to deny other essentialdoctrines of God's Word and of the

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delphia in organizmg for the promo­tion of missionary interest through­out their presbyteries. The influenceof the Philadelphia Presbyterial Aux­iliary is being widely felt throughoutthe churches of the presbytery, andhas already established itself as apowerful force for the unifying ofmissionary interest and endeavor.

O N DECEMBER 8, 1938, theRev. Clarence W. Duff, for

more than ten years a missionary toEthiopia, addressed a letter to thePresbytery of Philadelphia North ofthe Presbyterian Church in the U.S.A.

MISSIONARY TO ETHIOPIARENOUNCES U.S.A. CHURCH

TH E Presbyterial Auxiliary of thePresbytery of Philadelphia of The

Orthodox Presbyterian Church metat Westminster Seminary on Thurs­day morning, May 11th, with Mrs.R. B. Kuiper, president of the auxil­iary, presiding. More than 125 womenattended this meeting. The devo­tional service preceding the businessmeeting was conducted by Mrs. Rob­ert L. Atwell of Harrisville, Penn­sylvania.Mrs. George W. Marstonof Kirkwood, Pennsylvania, presentedto the Presbyterial Auxiliary a gavelwhich had been constructed from thewood of a Chinese idol.

The most important business of themeeting was the adoption of a consti­tution, which had been drawn up bya committee consisting of Mrs. H.Percival Allen, chairman; Mrs. JohnE. Norton; Mrs. Irwin Coe; MissJessie Wilson; and Mrs. R. B. Kuiper.The officers of the Presbyterial Auxil­iary are: Mrs. Kuiper, President;Mrs. Robert Strong, Vice-President;Mrs. John P. Clelland, Secretary;and Mrs. J. A. Beath, Treasurer.Delegates were present at this meet­ing from Washington, D. c., Wil­mington, Delaware, and the followingPennsylvania areas: Harrisville, Kirk­wood, Nottingham, Middletown, Pitts­burgh, Quarryville, Willow Grove,Germantown, and metropolitan Phila­delphia.

After luncheon served in MachenHall, the women's meeting of the gen­eral assembly was held. The devo­tions were in charge of Mrs. H. M.Partington of Westfield, New Jersey,who. used as her theme "ChristianFellowship." Violin solos were playedby Mrs. Robert Strong accompaniedby Mrs. Edwin H. Rian. The Rev.Henry W. Coray of Harbin, Man­choukuo, gave a very delightful andinteresting account of experiences inthe last five years on the mission field.The meeting was closed with prayersby Mrs. J. B. Griggs, Mrs. RichardW. Gray, and Mrs. Henry W. Coray.About 175 women attended this meet­ing.

It is hoped by many that the ladiesof other presbyteries will follow theinitiative of the Presbytery of Phila-

PHILADELPHIA PRESBYTERIALAUXILIARY MEETS, ADOPTS ACONSTITUTION, HEARS CORAY

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Mr. Duff served in Ethiopia withthe interdenominational Sudan In­terior Mission. His marriage at AddisAbaba in 1935 to Miss DorotheaKuehner was attended by EmperorHaile Selassie. Mr. and Mrs. Duffwere among the last missionaries toleave Ethiopia when it was invadedby the Italians.

with error, and without in some waybecoming a partaker in the propagationof the destructive teachings of modern­Ism.3. Because the Presbyterian Church in

the U.S.A. continues to support the rad­ical Federal Council of Churches ofChrist in America, whose activities arefrequently directly opposed to the historicposition of the Presbyterian Church aswell as to the fundamental beliefs of theChristian faith (e.g., its sponsorship ofradio programs featuring such preachersas Dr. Harry Emerson Fosdick and ofthe National Preaching Mission).

Furthermore I can see little reason tohope that the Presbyterian Church in theU.S.A. will deal with the unbelief in itsranks in a way that will bring theChurch back to a position in line withthe teachings of God's Word and theWestminster Confession and catechisms. Ido not know of a theological seminaryunder the control of the Church the scrip­tural soundness of which is unques­tioned ....

My attitude in this matter is not, how­ever, a coldly academic one. I believewith all my heart that there is only oneway of salvation, and that he who missesthat way is eternally lost. I know thatministers and missionaries and teachersof the Presbyterian Church in the U.S.A.are leading thousands of men and womenand children to put their trust for salva­tion in something other than the grace ofGod and the finished, substitutionary workof Christ, without the shedding of whoseblood there is no remission of sin. I knowthat the faith of thousands in the Bibleas the Word of God is being weakened,if not destroyed, by teaching receivedthrough the ministers of this Church. Andall this in spite of the fact that theseteachers of the Church have taken themost solemn vows to uphold and propa­gate the very doctrines which they attackor throw doubt upon.

This situation has become intolerableto me, and I no longer care to be con­nected with a Church whose testimony isso confused and many of whose ministersare so dishonest that they can take themost solemn vows with apparently no in­tention of keeping them. I am convincedevery time I read II Corinthians 6: 14-18that to remain in a Church so controlledby and complacent toward unbelief is toconfuse righteousness with unrighteous­ness, and light with darkness. . . .

I therefore herewith renounce the ju­risdiction of the Presbyterian Church inthe U.S.A. and ask that my name beerased from the roll of the Presbyteryof Philadelphia North.

Very sincerely,CLARENCE W. DUFF

GUARDIAN

YOUR generosity has madeit possible to add the

names of 104 elders to thesubscription list during the pastmonth. bringing the total num­ber of elders to 628. Pleasecontinue to pray and to give.that this important work mayprosper to the glory of God.

The Elders' Fund

mation, and that even those members ofthe Boards who have always claimedto be conservatives make no protestagainst the presence of such men on theboards, but on the contrary shield themand seemingly work happily side byside with them....

b) Over a period of at least severalyears the Board of Foreign Missionshas had repeatedly brought to its atten­tion concrete evidence of the existenceof flagrant modernism among its mis­sionaries and in its schools, particularlyin schools in the support of which ourChurch cooperates with other denomi­nations; yet the Board has neithertaken the pains to prove this evidenceerroneous or taken action to remedythis situation on the foreign field byremoving missionaries who are untrueto doctrinal standards of the Churchor by withholding funds appropriatedto the support of institutions wheremodernism exists. . . . If such proofhas been adduced or such action takenI, and I believe the same is true of thevast majority in the Church, am un­aware of it.

c) There is every reason to believethat among the missionaries still beingsent to the foreign field there are thosewho deny essential doctrines of theChristian faith. Certainly there is littlehope that a board inclusive enough tohave in its membership signers of sucha document as the Auburn Affirmationcan be expected to be particular con­cerning the doctrinal beliefs of its can­didates.

d) I am convinced that literaturepublished or recommended by theboards of the Church is doctrinallyunsound as judged by the standards ofour Church. I believe this is true ofpromotional literature, devotional booksand Sunday School helps. . ..

. . . For me even to designate mygifts or encourage others to designatetheirs to sound missionaries and causessupported by the Board of Foreign Mis­sions would not keep me or them frombeing partakers in the fostering of un­truthful and destructive doctrines onthe foreign field, since that would butrelease so much money to be desig­nated elsewhere by the Board. I cansee no way to support the work of theChurch through its boards as at presentconstituted without sinful compromise

PRESBYTERIANTHE

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Westminster Confession and Catechismsare not only permitted to remain in theministry of the Church, but are elevatedto the highest places of leadership in theassemblies, boards and schools of theChurch....

2. Because I cannot conscientiously sup­port by my gifts, or encourage others tosupport, the foreign or national missionenterprise or the Christian education pro­gram of the Church, whereas the highestcourt of the Church in its 1934 mandateto the presbyteries, later upheld by the1936 General Assembly, states that con­tributions to the boards of the Church(Foreign Missions, National Missions andChristian Education) are as obligatory,with reference to the constitution of theChurch, for the Church's members aspartaking of the Lord's Supper. I cannotsupport or encourage support of theseboards because:

a) I know there are on each of themsigners of the heretical Auburn Affir-

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