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t ~ NoY~~~~~." 1939

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

Thomas R. BirchManaging EdItor

Presbyterian PietyAn Address Delivered at the Eleventh Annual Opening Exercisesof

Westminster Theological Seminary

By the REV.JOHN P. CLELLAND

,...

WEBST ER defines piety as "habitual veneration orreverence for the Supreme Being, earnest devo­

tion to the service of God, godliness, devoutness." Inour own words we may define piety as the Christianlife we live, together with its qualities, characteristics,and attitudes. Unfortunately this word "piety," andeven more so its kindred word "pious," have come topossess a bad connotation. In the eyes of the world itis no compliment to call a man "pious." This ill reputeinto which the word has fallen is due in part to thefailure of Christians to live up to "the vocation where­with they are called." Partly, no doubt, it may also beattributed to the natural hostility of the world to thefollowers of Christ. Yet the word is a noble one and weshall make full use of it in this address.

It is worthwhile for us to discuss piety because it isso important. Christianity is a life as well as a doctrine:and therefore there can be no Christianity withoutpiety. Jesus said, "Let your light so shine before menthat they may see your good works and glorify yourFather which is in heaven." Paul said, "Let everyonethat nameth the name of Christ depart from iniquity."The Scriptures abound in exhortations to show forth inour lives the faith that is in our hearts. And I believeit is especially profitable for us here at WestminsterSeminary to consider our piety because it is suspect.It has been alleged all too widely that Westminster does

not inculcate Scriptural piety, and it is well for us to becertain that the charges are not well-founded. Again,we who have set ourselves to battle for the Lord knowthat we cannot wield the Sword of the Spirit if wewalk in the lusts of the flesh.

Piety and DoctrineYou will notice that our subject is not Christian piety

but Presbyterian piety. I have chosen this narrowertheme because of my conviction that piety is very closelyrelated to doctrine. Now we Presbyterians believe incertain distinctive and well-defined doctrines, and thesedoctrines should and must produce a type or brand ofpiety. The Form of Government of The OrthodoxPresbyterian Church says that "Truth is in order togoodness and the great touchstone of truth its tendencyto promote holiness." The catalogue of WestminsterSeminary, in its article on "The Design and History ofthe Seminary," states that "the Christian life is foundedupon Christian doctrine as set forth in the Word ofGod." A member of the Presbyterian Church in theU.S.A. said to a friend of mine, "You have an ortho­doxy of the head while we have an orthodoxy of theheart." \Ve claim that an orthodox head will producean orthodox heart.

Furthermore, the best doctrines will produce the bestbrand of Christian piety. If it is true, as we believe, that

202 THE PRESBYTERIAN GUARDIAN

•

November

the doctrines of the Presbyterian andReformed churches are the mostScriptural, then we may expect tofind the highest type of Christian lifein those churches. Presbyterian pietyought to produce the finest flower ofChristian character. By this we do notmean to say that any absolute distinc­tion can be drawn between Presbyte­rian piety and the piety of otherChristians. All the children of Godare pious and show forth piety. Theold-fashioned Methodist saint, withhis loud prayers and fervent amens,lived a life of Christian piety. Thoseof you who come from the midwesthave seen, in German and Scandina­vian communities, the influence ofLutheranism in the godly characterof the members of those Lutheranchurches. We rejoice in the wide­spread Fundamentalist movement ofour time, not only because through itthe Word is preached but also be­cause of the fine type of Christiancharacter that movement has pro­duced. Presbyterian piety is one ofmany kinds of Christian piety and wePresbyterians are debtors to all ourbrethren. Do we not sing the hymnsof the Methodist Wesley and thePietist Gerhard? And yet, with fullrecognition of other forms of Chris­tian piety, we hold that Presbyterianpiety is the best, because Presbyteriandoctrine is the best. It is not perfectbecause only our blessed Lord haslived a sinless life. Our piety is stillstained by our sins.

Sometimes it is not the best becauseits professors have not lived up totheir faith. And yet there has been aglorious Presbyterian piety lived outwhere the doctrines of the ReformedFaith have been faithfully taught. Wefind it in the Geneva of John Calvin,among the German Reformed of thePalatinate, in the Reformed Churchesof the Netherlands, in humble homesin Scotland and Ulster and here inAmerica on the wild and rough fron­tier. A life has been lived, a pietyhas been practiced, noble despite allits shortcomings.

What Is Presbyterian Piety?Presbyterian piety on its positive

side is characterized first by a senseof the majesty of God. The Reformedcreeds exalt the sovereignty of God.They set forth the awful holiness of

God, His omnipotence, the unlimitedscope of His decrees. The God of theReformed churches has ever been agreat God before whom men are towalk in fear. So, as He has beenexalted in the creeds, He is rever­enced in the lives of those who be­lieve those creeds. The worship of theCalvinistic churches has never beenundignified or casual, but has pos­sessed an austere quality, for were notmen coming into the presence of theTriune God, Lord of heaven andearth? So our Calvinistic forefatherssang the Psalms of David,

"0 whither shall my footsteps flyBeyond thy Spirit's searching eye?To what retreat shall I repairAnd find not Thy dread Presence

there ?"Is not this better than singing "I amhappy, oh so happy"?

This sense of the majesty of Godis a noble quality and, in our day, amuch needed one, for our generationhas humanized God, brought Himdown from His throne until He hasalmost become one of us. Men believein a limited, finite God. It is well toremember that the God whom Isaiahsaw in the temple was the Lord ofHosts and that the whole earth wasfull of His glory.

Then, in the second place, Presby­terian piety has been characterized by

TABLE OF CONTENTS

November, 1939

Presbyterian Piety 201John P. Clelland

Organic Evolution or Biblical Creation . 203A. Culver Gordon

Leaves From a Missionary's Diary .... 205Egbert W. Andrews

Modernism Today 206Robert B. Brown

"The Fullness of Joy" 208William Welmers

Editorial 209

New and Foreign Students atWestminster Seminary 210

The Need for Christian SecularScholarship , 211

W. Stanford Reid

Missionary Heroes of the Pad , 213Robert S. Marsden

The Young People's Page 215Edward J. Young

NEWS FROM THE PRESBYTERIES 218

a high view of the law of God. Bywhat standard is man to live? Theanswer given by the Presbyterian is"by the law of God," by His morallaw revealed in the Scriptures. Hence,approximately 40 questions of theShorter Catechism are devoted to ex­position of the Ten Commandments.There follows a solemn view of theseriousness of sin and an acute senseof personal sinfulness.

Robert Murray McCheyne, theScottish saint of a century ago, showsin his diary this acute sense of sin.He checked every thought and deedby God's law and saw how far shorthe fell. But, just because he had thissense of sin, he made an earnest at­tempt to live a holy life. Though hedied at the age of 29, he has left usan example of true Scriptural holi­ness. It is my firm conviction thatwhere the law of God is proclaimedas the norm of conduct, not only forsalvation but also for obedience on thepart of those who have been saved,there you will have godly living.Those old Presbyterian worthies nur­tured on the Shorter Catechism madeno compromise with worldly stand­ards. \Ve have the evidence in theScottish Sabbath, the strict moralityof the Puritans, the rigid disciplineof Presbyterian congregations on theundisciplined frontier and the stead­fastness with which Korean Presby­terians are now refusing to go to theshrines.

Presbyterian piety has not soughtsome mystical guidance, as do somany in our day. She does not somuch ask, "How can I be in the willof .God?" as "What does the Biblesay?" I know that this type of pietyhas been and is being attacked byascetics. They claim that such piety iscarnal and worldly, but I am contentto let the lives of these Presbyteriansaints speak for themselves. Theyknew the law of God and, by God'sgrace, they sought to walk accordingto that law. Would that in this timeof shifting moral standards we hadmore saints with this high view ofthe law of God!

A third characteristic of Presbyte­rian piety that stems from the secondis a certain fidelity and steadiness. Allof us have our ups and downs in theChristian life. We are more faithful

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1939 THE PRESBYTERIAN GUARDIAN 203

Organic Evolution or Biblical CreationBy the REV. A. CULVER GORDON

Pastor of Murdoch Memorial Presbyterian Church, Bancroft. South Dakota

....

TH E first step we must take in astudy such as this is to formulate

a working definition of terms. By"creation" we mean the Biblical doc­trine that God made all things out ofnothing by the word of His power ina space of time described as six days.By "evolution" we mean a processwhereby all forms of life developedby purely natural means from an orig­inal cell.

"At the British Association at Ox­ford in 1860," said J. W. Judd, "afteran American professor had indig­nantly asked 'Are we a fortuitousconcourse of atoms?' as a commenton Darwin's views, Dr. Samuel Wil­berforce, the Bishop of Oxford, endeda clever but flippant attack on theOrigin by enquiring of Huxley, whowas present as Darwin's champion,if it 'was through his grandfather orhis grandmother that he claimed hisdescent from a monkey?'

"Huxley made the famous and well­deserved retort: 'I asserted-and Irepeat-that a man has no reason tobe ashamed of having an ape for hisgrandfather. If there were an an­cestor whom I should feel ashamedof recalling, it would rather be aman-a man of restless and versatileintellect-who, not content with suc­cess in his own sphere of activity,plunges into scientific questions withwhich he has no real acquaintance,only to obscure them by aimless rhet­oric, and distract the attention of hishearers from the real point at issueby eloquent digressions and skilledappeals to religious prejudice" (J. W.Judd, as quoted by H. H. Newman,Evolution, Genetics, and Eugenics,p.29).

The matters here raised by Huxleyneed to be answered by the ministerwho attempts to deal with evolution:What right has a minister or a re­ligious journal to treat such a ques­tion? First of all, we believe Huxleyjustified in resenting a flippant attackupon evolution. That theory is heldby many leading scientists and de­serves a serious treatment by Chris­tian scientists and scholars. In thesecond place, we think Huxley wrongin implying that the Christian min-

ister has no right to speak upon thissubject.

His right to speak is based upontwo propositions: namely, that or­ganic evolution represents a greatattack upon Christianity, and that itis being widely propagated by pop­ular means.

Evolution is anti-Christian. It is notonly un-Christian, but it represents avigorous and thoroughgoing attackupon the Christian religion. It maybe true, as some assert, that evolutionis not antagonistic to religion as such,but it most certainly is opposed to thereligion of the Bible.

For proof that evolution is opposedto Biblical Christianity, we cite thedefinitions of some of its leading ex­ponents :

"The world has been evolved, notcreated," wrote Erasmus Darwin; "ithas arisen little by little from a smallbeginning, and has increased throughthe activity of the elemental forcesembodied in itself, and so has rathergrown than suddenly come into beingat an almighty word."

Joseph Le Conte, who argues ear­nestly that evolution and materialismare by no means synonymous, never­theless defines evolution as "contin­uous progressive change according tocertain laws by means of residentforces." Such a definition utterly pre­cludes the God of the Bible who isrepresented in Scripture as interven­ing in the course of nature, as well asat the various points of origination.

Ernest Haeckel wrote of evolution,"It entirely excludes supernaturalprocess, . . . nothing will make thefull meaning of the theory of descentclearer than calling it the non-mirac­ulous theory of creation."

Many other definitions could be givenif space allowed. Suffice it to say thatevolution as defined by its leading ex­ponents, H. Spencer, Kellogg, Cramp­ton, Lull, Huxley, and others, leavesno room for the religion of the Bible.Some of these evolutionists may havea religion, but it is certainly not his­toric Christianity. Some of these menmay have a god, but he is not theGod of the Bible.

Further proof that evolution is an

attack upon historic Christianity isfurnished by the conflict between itand the Bible at other points thancreation.

Evolution leaves no room for thedoctrine of the fall of man. Accordingto it, man is ever advancing, everevolving to higher levels. Whatevertemporary setbacks man may havereceived during such a process of ad­vancement, there is nothing corre­sponding to the Biblical doctrine ofman's tragic fall in Eden.

Nor is there any room for the doc­trine of sin. Sin, according to theBible, is primarily an offense againstGod's law. For the evolutionist thereis no such sin. Actions are not moralor immoral, but social and unsocial.Unsocial conduct, such as murder,adultery, robbery, is reversion to thelaw of the jungle-not sin.

The Christian doctrine of the atone­ment is also incompatible with theevolutionary theory. If man has nosin, he has no guilt, and so Christcould not have borne such guilt. Ifman is now ever advancing, ever im­proving, ever evolving, then the crossof Christ could at best serve as theexample for others to follow-savefor the fact that Christ's conduct insubmitting to the cross is a repudia­tion of the doctrine that the fit onlyshould survive. Will anyone arguethat Jesus deserved to live less thanthe mob which crucified Him? Thedeath of Christ, as well as His life,gives the lie to the evolutionarytheory.

Christian ethics in an evolutionaryworld are the height of absurdity. Toturn the other cheek to a man createdin the image of God is one thing, toturn it to a man who is derived froma brute is something else. Accordingto Christ the way to greatness is theway of service; according to evolu­tion the way to greatness is to elbowone's way to the front or to climbone's way to the top. If, in the proc­ess, the weak are pushed back anddown, all the better, for only thestrong and the fittest should survive.

Evolution reduces Jesus Christ frombeing in the form of God to being agreat and good man, the flower 'of the

204 THE PRESBYTERIAN GUARDIAN November

e~ol~tionary process. He is no longervirgin-born, nor endued with super­natural power and wisdom 'but a~isunder~tood genius glorified by theIgnorant into a God.

Not onl~ is Christ degraded, butalso man himself. If he is but an ani­mal, like the beasts which perishthen is life robbed of all that makesit worthwhile for the Christian. Itmay be possible to rationalize ex­istence for such a glorified animal,but undoubtedly life must ever bequalitatively different.

If evolution be true, miracles aregone, and with them the God of theBible who may at any time intervenein the course of nature, and who hasactually done so at many points. Themost that the evolutionist can allow(and many of them allow not eventhis) is the creation of the first cell.He cannot allow God to interfereafter the process has started; theprocess must continue by natural laws.Such a cold deistic-like god is not theHoly Trinity of the Scriptures.

Other points of conflict could benoted, but the last with which weshall deal here is that of the author­ity of Scripture. Not only is the Bibleheld to be mistaken in Genesis butit is said to be riddled through andthrough with error. It must seem tothe plain man that, if the Bible can bemistaken on such a simple question asthe origin of man, little dependencecan be put on its promises respectinghis ultimate destination. It is veryinteresting to note that Thomas Hux­ley has written, "Evolution if con-­sistently accepted makes it impossibleto believe the Bible."

We find, then, that there is amplejustification for dealing with the sci­entific question of evolution in that itrepresents a great attack upon theChristian religion. Moreover, it isbeing actively propagated and taughtin our modern world.

It is being taught in our schoolsand colleges. It is practically impossi­ble to find textbooks in biology orrelated subjects which do not assumethe truth of the evolution concept. Ifa personal reference is in order, per­mit me to quote from two of thebooks I used in college days:

~ractica~ly every zoologist at the presenttime believes that the complex animalshave evolved from simpler forms at someperiod in the world's history.... Man isno exception in the evolutionary process.but is closely allied to the anthropoidapes, and doubtless arose from an ape-

like ancestor (College Zoology, 1926 ed.,p. 7, R. ..W. Hegner, Ph.D., Professor ofProtozoology, Johns Hopkins University).

The evolution concept is without doubtthe grandest generalization of the nine­teenth century, since it has not only trans­formed the method of study in BiologyGeology, and th.e social sciences, but ha~given a new point of view to all scienceand art, even to progressive religion(Outlines of Historical Geology, 1931 ed.,p, 27,. by Charles Schuchert, ProfessorJ<;mentus of Paleontology, Yale Univer­sity).

Evolution is being taught in ourmuseums. We sometimes read withdismay of the great churches in Rus­sia which have been turned into mu­seums for the teaching of atheismand evolution. But to find museumsof evolution we do not need to go toRussia; any large city in the UnitedStates will do. The Field Museum inChicago contains exhibit after ex­hibit based upon the assertion of thistheory. The famous wall painting-sdepict the origin of the first cellof life in a steaming marsh, andtrace the course of the theory downthrough the hundreds of millions ofyears required. The evolution of ourpresent single-toed horse from hissmall four-toed ancestor is given indetail. The most impressive exhibit,however, is a case of "reconstructedskulls" of primitive man, placed strat­egically inside the main entrancewhere none may miss it. To the casualobserver, these skulls, ranging fromv~ry brutal looking heads, completeWith every feature and even with hair,but with small brainpans, to onesthat are distinctly human, must seema complete proof of the theory. Theactual evidence upon which such "re­constructions" are based, if alsoplaced in a case, would seem muchless impressive, as we shall see later.

But what perhaps is still more dis­turbing is the increasing spread ofthis doctrine as fact over the radiothrough the press, and even by ou;churches.

In four magazines with a nationalcirculation, picked up at random inthe last two months, there were arti­cles teaching this theory. Collier's forJuly 8th contained an article by RoyChapman Andrews, the director ofthe American Museum of NaturalHistory, entitled "What We'll LookLike Tomorrow." The accompanyingillustrations showed pictures of whatwe supposedly looked like in the past,and also the picture of a bald-headedman of a half million years hence.

This was the caption under the pic­ture of "what we looked like" a halfmillion years ago: "The Java ApeMan, the earliest creature that mightbe called human, lived from 500 000to a million years ago, walked erect,had a great many apelike qualities.His brain was about half the size ofours." And under the picture of whatit is claimed we will look like in thefuture: "The Man of the Future. Ahalf-million years hence he will betaller, have a better but not muchlarger brain. He will be bald, have asmaller face, fewer teeth and willthink his ancestors funny." Withoutlaboring the point further, it is obvi­ous that evolution is being widelytaught. Now, when we recall that thistheory is an attack upon the Christianreligion, does not the minister have aright to deal with it-in fact, must henot deal with it?

Huxley's complaint is not justifiedfor the evolutionist started the attack'not the church, and evolution is nolonger confined to scientists, but isbeing disseminated among all classesof peo~le, many of whom necessarilyaccept It as a matter of faith.

It may be asked, however whetherin opposing evolution the ~inister isnot in danger of discrediting Christi­anity if, in the end, the theory provetrue? Does not such opposition toevolution place the church in thesame position it held when it opposedCopernicus in his insistence that thesun, rather than the earth, was thecenter of our astronomical system?Would not the final triumph of evo­lution undermine the prestige of thechurch?

As George B. O'Toole has pointedout, the cases are not parallel. Coper­nicus dealt with what is (which iseasily verifiable); evolutionists dealwith what was. Copernicus' theory wasverified in very short order; the theoryof evolution, according to the writ­ings of its own exponents, has not yetbeen proved though 80 or more yearshave been consumed in the attempt.In addition, we suggest that there isrelatively little in the Bible bearingon the Copernican system, and rela­tively much bearing on the theory ofevolution. The Bible can and has been"reconciled" to the Copernican sys­tem without forced or perverted in­terpretations. The same cannot besaid for evolution. Even Dr. AndrewC. Zenos, who accepts the truth ofevolution, admits this. "If the evolu-

1939 THE PRESBYTERIAN GUARDIAN 205

tionary conception is true," he says,"it naturally follows that the Biblicalaccount cannot be accepted in its lit­eral interpretation." This statementon the lips of a "theistic evolutionist"is indeed impressive.

If evolution prove true! Such athought does not dismay us. If evolu­tion prove true, our conclusions arestill the same. The Bible is false, and

historic Christianity mistaken. What­ever religious life and thought is thenleft will have to find a basis largelyoutside the Scriptures.

We repeat that such a thought doesnot dismay us. Truth is one. WhatGod has written in the book of naturecannot contradict what He has writ­ten in the Book of books. Scientificthought has often changed. It is even

now in a state of flux. The Bible hasnot changed. It has weathered manya storm, and it will weather this onealso. With all the instruments ofscience, as with the unaided eye, wesee that the heavens still declare theglory of God, the firmament stillshoweth His handiwork.(A second article on this subject will

appear in an early issue.)

Leaves From a Missionaryls DiaryBy the REV. EGBERT w. ANDREWS

Orthodox Presbyterian Missionary to Manchoukuo

SAT URDAY. Took the morningtrain for Tui Ch'ing Shan, by in­

terpretation "Opposite the Green Hill,"Got bus for San Chan or "Third Sta­tion." In the mad scramble for seats,the ticket collector, with whom I havenow ridden many times, kindly re­served me a good seat. On the buswere some Korean immigrants forA-Ia-po-Io. Later learned that thereare now five families there and likelyto be more.

On arriving at "Third Station," Ifound the town more than usuallyastir. Half of the inn was occupiedby 12 Mongol lamas who had beenengaged by the local authorities toread prayers for the souls of twopolicemen shot dead by a bandit twodays before. On inquiring for whatpurpose the prayers were being read,I learned that the object was the re­mission of their sins. These circum­stances gave me a splendid opportu­nity to preach the gospel. The suddendeath of the two policemen gave anopening to exhort one and all to pre­pare to meet the true God, and thepresence and mission of the lamasafforded an excellent opportunity toemphasize again and again that thereis salvation in none other than JesusChrist, "for there is none other nameunder heaven given among men,whereby we must be saved." I tackedup my poster of Christ being crucifiedbetween the two thieves and had re­peated opportunities of proclaimingits meaning. Almost everyone whosaw it wanted to know its signifi­cance.

Before the conclusion of my trip Icame to have a nodding acquaint­ance with the lamas, who spent mostof their time squatting on the "k'ahng"or heated brick bed, across the aisle

from me. They heard the gospel manytimes. When, however, I offered themtracts and Scripture portions, theystated that they could not read Chi­nese but only Mongolian. On subse­quently learning that there are threethousand Mongols in this one country,I resolved to acquire a supply of suchScripture portions as have been trans­lated into Mongolian.

Late in the afternoon I went to theChan home and spent an enjoyabletime preaching from the Scriptures tothe household and to some cousinswho had come on a short visit. I hadmy evening meal there. It consisted ofpancakes, very thin but of a largesurface. On a couple of these pan­cakes at a time, we put mincemeat andsauerkraut, bean sprouts and onions,and then wrapped it all up into atasty roll, and ate it. On leaving forhis home, one of the cousins cameand bought a Bible and expressed hisintention of pulling down his idols.

SUNDAY. Spent most of the dayvisiting with Mr. Yang. In the lateafternoon went to the home of Mr.Yang's younger brother, an idolaterand fortune teller. Preached to him.Later learned that the 69-year-oldhead of the family that lives on the"k'ahng" across from his was consid­erably impressed by what I had said.Was invited to eat food. Mr. Yang in­sisted that I do so. Had eggs andmore of them. I suppose they mightbe described as "hard poached." Theywere served in a grayish gravy whichhad a suggestion of spinach floatingin it. Otherwise nothing was servedwith them and there were no condi­ments.

MONDAY. Went with Mr. Yang tothe nearby village of Ka-Pa-T'un.Visited the school of Mr. Hsu, who

had pulled down his idols when HenryCoray and I had visited his home vil­lage of Shuang-Shan-Tzu, "TwinHills." Preached to the pupils and solda large quantity of Gospel portionsto them and later on the street. A Mr.Chao who lives south of the river, alittle over a mile from Ssu T'un,"Fourth Village," was most eager thatI should visit that village.

On the way back to "Third Sta­tion," we stopped in the home of Mr.Yang's brother and again had eggs.Called on the mayor of the town andmade a few other calls.

TUESDAY. Returned to Harbin.

* * * * *MONDAY. The day dawned cloudy

but later the sun came out and I wasassured that I'd be able to get a busfrom "Opposite the Green Hill" to"Third Station." The bus, decidedlyan old model, went a roundabout wayto avoid bad roads, and the combina­tion produced a tiresome trip. I wasglad to lie down on the brick bed thatnight, having secured a part of it farremoved from the kitchen stove whichheats it.

TUESDAY. Set out for the templewhere the Mongol lamas have theirheadquarters. Met Mr. Yang on theway and we went together. Foundonly one of the 12 whose acquaintanceI had made and he claimed to beunable to read the Mongolian Gospelportions which I had brought. Left acopy of each Gospel and of Acts to bepresented to those who can read Mon­golian.

In the afternoon went on a visit tothree nearby villages to the south andsoutheast. Got caught in the rain. Inthe evening had an earnest talk withMrs. Chan, Sr.

WEDNESDAY. Went to distribute

206 THE PRESBYTERIAN GUARDIAN November

:

10: 17f.) that God alone is good, so Hewould also have set His face againstthose who would have liked to attributeto Him a divine infallibility (page 72).

"Can we, Dr. Schweitzer, use theteachings which Jesus gave in theform in which He presented them?"

We have therefore to reconcile our­selves to the fact that His religion oflove appeared as part of a world-viewwhich expected a speedy end of the world.Clothed in the ideas in which He an­nounced it, we cannot make it our own;we must reclothe it in those of our mod­ern world-view (page 67).

"What then, Dr. Schweitzer, is themessage of Jesus, re-interpreted inthe language and ideas of the 20thcentury?"

We of today do not, like those whowere able to hear the preaching of Jesus,expect to see a Kingdom of God realiz­ing itself in supernatural events. Our con­viction is that it can only come intoexistence by the power of the spirit ofJesus working in our hearts and in theworld. The one important thing is thatwe shall be as thoroughly dominated bythe idea of the Kingdom, as Jesus re­quired His followers to be (page 68).

"What should be the preacher'smode of study, Dr. Schweitzer?"

But whoever preaches to them the gos­pel of Jesus must settle for himself whatthe original meaning of His sayingswas, and work his way up through his­torical truth to the eternal (page 69).

Now to turn to the second part ofthe life of Dr. Schweitzer-a medicalmissionary in Lambarene on theOgowe River in French EquatorialAfrica.

As might be expected, he definitelyallied himself with the liberals andlooked down on what he called "pietis­tic and orthodox" missionary societieswho were absorbed in "their pietisticideas about 'the saving of souls.' " Herather espoused the aim of the liberalswhich is "to set the gospel workingprimarily as a force for the restora­tion of mankind and the conditionsof human society in the heathenworld."

M. Boegner, the director of theParis Missionary Society, althoughmoved at the finding of a young doc­tor who wished to go to Africa andsupport himself while there, warnedDr. Schweitzer that he would meetopposition from his committee be­cause of his theological standpoint.The customary doctrinal examinationwas waived in favor of private con­versations with the members of thecommittee and, in 1913, the young

Many people are shocked on learningthat the historical Jesus must be acceptedas "capable of error" because the super­natural Kingdom of God, the manifesta­tion of which He announced as imminent,did not appear.

. . . Are we acting in the spirit ofJesus if we attempt with hazardous andsophisticated explanations to force Hissayings into agreement with the dogmaticteaching of His absolute and universalincapability of error? He himself nevermade any claim to omniscience. Just asHe pointed out to the young man whoaddressed Him as "Good Master" (Mark

the seventy returned from goingaround the cities of Israel. Since,however, His expectation was frus­trated, He came to believe that Hemust first die and that then, after afew days or weeks, He would returnagain in power as the Messianic King.But on the cross He was completelydisillusioned, despairing of bringingin the new heaven and the new earth.

Of course, this view of the life ofJesus is open to many serious objec­tions which I will allow Dr. Schweit­zer himself to answer from his auto­biography, Out of My Life andThought, written in 1931.

"Dr. Schweitzer," we might ask,"does not your view make Jesus onewho was capable of error?"

man of 69 years has learned Acts4: 12 by heart and reads his NewTestament daily. He is now learningthe Lord's Prayer so that he will beable also to pray.

A young man from the mayor'soffice seems really to be interested.He has called twice and has boughta copy of "First Steps in Believingthe Doctrine" as well as aNewTestament.

The young man who ran out of hisoffice to receive a tract, when HenryCoray and I were canvassing thetown, called and bought a large typeNew Testament. Had evening pray­ers in the inn with two believers.

SATURDAY. Homeward bound. Dueto the rains was 11 hours on the wayas compared with the usual five. Busgot stuck in the mud four or fivetimes. The delay enabled me to makethe acquaintance of some employeesat the railroad station "Opposite theGreen Hill."

Modernism TodayIn the Presbyterian Church in the U.S.A.

By the REV. ROBERT B. BROWN

Albert Schweitzer

O N SEPTEMBER 17th, youngpeople all over the country in

the Presbyterian Church in theU.S.A. studied the life of Dr. AlbertSchweitzer as an example of one who"surrendered conditionally." The les­son was introduced with a brief medi­tation from Scripture (Mark 10: 42­45) and was followed by an accountof Dr. Schweitzer's life-omitting anymaterial from his life which mightdisturb Bible-believing Christians whowere otherwise ignorant of the jungledoctor's own writings.

Since Dr. Schweitzer's life may beroughly divided into two parts-hisNew Testament scholarship and hiswork.as a medical missionary-I wishfirst to give his view of Jesus andsecond a glimpse of his opinions ofmissionary affairs.

The learned doctor is the author ofnumerous books which expound hisview of Jesus in great detail, but thewhole may be stated very simply in­deed. He believes that the historicalJesus had a high regard for His ownperson, believing that He would be­come the Messiah in the kingdomthat was at hand. He even expectedthe coming of the kingdom before

tracts, sell Gospels and preach in avillage about eight miles to the east.Hired a cart to carry the books.Threatened rain most of the day. Re­turned late and had bean curd anddumplings filled with meat, cabbageand bean sprouts for supper. Theassistant manager of the restaurant inwhich we ate and in which I hadeaten while on my first visit to "ThirdStation" said he wanted to believe.Had evening prayers in the inn witha young fellow who professes to be aChristian and whose father has beena church member for many years.

THURSDAY. Went by foot on an­other "seed sowing" trip, this time totwo villages slightly to the north­east. Got caught in the rain. Sold alarge number of Gospels in a villagecalled "The Shanty of the Three OldGentlemen."

FRIDAY. Had breakfast in the Chanhome. Went to visit in the home ofMr. Yang's younger brother. The old

1939 THE PRESBYTERIAN GUARDIAN 207

doctor was sent out by the society.One of the members of the commit­tee resigned as a protest. The attitudeof the young medical missionary isfurther revealed by a communicationhe sent to the committee while theywere considering his application:

. . . H we are to follow the saying ofJesus: "He that is not against us is onour part," a missionary society would bein the wrong if it rejected a Mohamme­dan who offered his services for thetreatment of suffering natives (page 138).

When Dr. Schweitzer arrived onthe field he was invited to take partin preaching and thus felt himself re­leased from the promise he had givenin Paris "to be as silent as a fish."He found that the missionaries on thefield did not place nearly so muchweight on questions of doctrine ashad the committee in Paris.

H they wanted to be understood bytheir hearers they could do nothing be­yond preaching the simple Gospel of be­coming freed from the world by thespirit of Jesus, the Gospel which comesto us from the Sermon on the Mount andthe finest sayings of St. Paul. Necessitycompelled them to put forward Christian­ity as before all else an ethical religion(page 168).

The young doctor was also allowedto share in the examination of thecandidates for baptism. "I generallygot them to send me one or two oldwomen," he said, "that I might makethe trying half-hour as easy for themas possible" (page 169).

And yet we are told in the student'sedition of the Westminster Depart­mental Graded material for youngpeople in the lesson for September 17,1939: "No one dreamed that this par­son's S0n would prove to be one of thegreatest and most ,(:hrist-like Chris­tians of his generation." And the les­son closes with the following prayer:

We give thee thanks, 0 Lord, forbrave souls who have taken Jesus Christin earnest and gone to the ends of theearth in service in his name. Bless thoutheir labors. In all time of difficulty anddiscouragement give them to know themeaning that they bear, those souls who,like their Master, come to serve. Makeus less unworthy to share with them themark of the cross and the name of Chris­tian.

Can you who are members of thePresbyterian Church in the U.S.A.still indulge in the wishful thinkingthat your church is getting back tothe Bible when the leaders of youryoung people are holding up such menas examples?

Westminster Student Life

By WILLIAM A. MUIR

Class of '41

TW E LV E Westminster Seminarystudents, under the direction of

Mrs. David Freeman, home mission­ary of The Orthodox PresbyterianChurch, are teaching English to morethan 60 Jewish refugees from Ger­many. Classes are held in the homesof the refugees once a week, unlessconditions make more frequent meet­ings necessary. Individual instructionis given in English grammar, pronun­ciation, accent, conversation, readingand correspondence. In return, manyof the refugees are reading the OldTestament in Hebrew with the stu­dents, and opportunities arise for pre­senting the Messiah to them.

Many of the refugees have spentmonths in concentration camps and,although they realize that the perse­cutions were not undertaken in thename of Christ, they are neverthelessembittered against anything Gentile.To them, anyone who is not a Jew isa Christian, and they are prejudicedagainst Christianity because of themany attacks made on them by Gen­tiles. The lessons in English haveproved a key to their friendship andare serving to break down this deep­rooted prejudice. Their attitude to­ward the friendliness of the West­minster men is one of amazement for,as they have said repeatedly to Mrs.Freeman, "Never have we seen suchChristianity." They are inquiring whythe students believe that Jesus is theMessiah, and are showing a deep in­terest in the reading of the Old Testa­ment portions that speak of the Mes­siah. They appreciate the fact thatWestminster students read their ownScripture and hold the Torah in rev­erence. New refugees present them­selves at every session of the classand ask for lessons. Students arebeing added to the work as soon asarrangements can be made for meet­ings.

Students engaged in this personalwork represent all classes of the semi­nary. Seniors Paul Bohn and DavidWatson, Middlers Everett H. Bean,N. G. Hills, and William Muir, andJuniors Edwards Elliott, EdmundClowney, Roy Oliver, Charles Ellis,Malcolm Watson, Raymond Little andStewart Lewis comprise the first groupof teachers. Everett H. Bean, chair-

man of the deputation committee ofthe Students' Association, has chargeof the instruction and placement ofteachers.

A Correction

TH E following letter has been re­ceived by THE PRESBYTERIAN

GUARDIAN, correcting a misstatementof fact on page 162, line 21, of theSeptember number:

To the editors ofTHE PRESBYTERIAN GUARDIAN:

Since writing the article on Mis­sionary Methods for the Septemberissue of the GUARDIAN I have learnedthat the missionaries and commit­tee of The Orthodox PresbyterianChurch are in no way committed tothe Nevius method, nor has therebeen any general acceptance of it ontheir part. I am sorry for any falseimpression given by my statement.Will you kindly call attention to thiscorrection in the next issue of theGUARDIAN?

Sincerely yours,CLARENCE W. DUFF.

The editors are glad to print thiscorrection by Mr. Duff. In view ofthe fact that the subject of his articleis of wide interest, the editors hopesoon to publish an additional discus­sion of certain principles involved inthe Nevius method.

INAUGURAL ADDRESS TO BEGIVEN BY PROFESSOR MURRAY

ON THURSDAY, November 16th,at 8.15 P. M., the Rev. John

Murray, M.A., Th.M., will deliver hisinaugural address as Professor ofSystematic Theology at WestminsterTheological Seminary. The subject ofhis address will be "The Inspirationof the Scripture." All friends of theinstitution are invited to attend thisservice, to be held in the library audi­torium on the seminary campus atLaverock, Chestnut Hill, Philadelphia.

Professor Murray received his M.A.degree at the University of Glasgow,and the degrees of Th.B. and Th.M.at Princeton Theological Seminary.He was installed as Professor of Sys­tematic Theology at WestminsterSeminary on April 14, 1938.

208 THE PRE 5 B Y T E R I A N G U AR D I A N

"The Fullness of Joy"By WILLIAM WELMERS

November

WH E N our Lord and His twelvedisciples met for the last time

before the crucifixion, "there was atthe table reclining on Jesus' bosomone of his disciples, whom Jesusloved." Many years later, from alonely exile, John wrote to his littlechildren what are likely the last wordsinspired by the Holy Spirit. Johnnever lost that intimate fellowshipwith His Saviour, and he wrote whatwe know as his first epistle that otherbelievers in Christ might share thefellowship that had become so pre­cious to him. John wrote, as he says,"that ye also may have fellowshipwith us; yea, and our fellowship iswith the Father, and with His SonJesus Christ." He wrote these words,"that our joy may be made ful1."

This blessed fellowship, the. mysti­cal union of Christ with His own, isthe possession of every Christian. Andyet how little we partake of the richesof His glory; how seldom we takeadvantage of the privilege that isours. It is so wonderful that it stunsour wildest imagination. Our life ishid with Christ in God; we sit inheavenly places with Him. Certainlythe mind of man, even though he beregenerate, cannot but bow beforesuch divine glory. "He that spared nothis own Son, but delivered him upfor us all, how shall he not also withhim freely give us all things?" Evenin this life we may have a foretasteof those things which eye hath notseen, nor ear heard, neither haveentered into the mind of man. Surely,you say, this goes beyond man's com­prehension. This cannot be put intocreeds nor explained to the carnalmind.

And you are right. But tread lightly,lest you trample underfoot what maybe precious. Creed and doctrine stillhave their place, and the more weappreciate our doctrines the more wemay enjoy the experience we seek.That we may share with the disciplewhom Jesus loved the blessed privilegeof resting in our Saviour's bosom, Johnhas declared unto us "that which wehave seen and heard." The fellowshipwhich we have is no irrational mysti­cism, no emotional ecstasy that onlya few initiates may enjoy. The mostglorious experiences any Christian

may have must be grounded in theWord of God, in the message whichJohn himself preached, in the LifeEternal which was with the Fatherand was manifested unto us. God'srevelation in Holy Scripture, and espe­cially in His Son incarnate in humanflesh, is the only means by which wemay have the fullness of joy of whichJohn speaks. The opening phrases ofthis letter drive home to us the tangi­bleness and reality of our religion.Let us not seek blessings and giftsfrom God outside of His Word. Letus never pray that God may make usignorant in order that our minds maynot hinder our fellowship with Him.That is not God's ordained way ofworking with men. God teaches us,and we learn; and our fellowship isbased on that knowledge, our joy onthat intelligent faith.

The realization of this will have aprofound effect on our daily devo­tional life. As we seek the throne ofgrace in prayer we must center ourminds on our mediator Jesus Christ,by whom we have access to the mercyseat. We must learn from God beforewe can properly ask guidance fromHim. We will be more concerned toknow the depth of the riches of God'sgrace, as He has revealed those richesin His Word. We will study andsearch the Scriptures. Yes, we willeven use our subordinate doctrinalstandards for devotional reading, thatwe may appreciate the glorious unityof the plan of salvation. We will seekto know Him who died for us, thatwe may learn to live for Him.

That is why those who have re­vered the Scriptures have always laidgreat emphasis on doctrinal instruc­tion in the home. How can the childlove a Lord he does not know? Howcan the young man obey the law ofGod except he know Him who islight, and in whom is no darkness atall? How can any Christian have realcommunion with one of whom heknows little or nothing? As well maywe say that our closest human friendsare those whom we know the least.Christian fellowship is a wonderfulthing: fellowship with the Father andwith His Son Jesus Christ. But wemust know intimately Him with whomwe enjoy such a blessed union. In His

high-priestly prayer our Lord said,"This is life eternal, that they shouldknow thee the only true God, andChrist Jesus whom thou didst send."

The joyous Christian life is muchmore than a strange feeling of ex­altation; much more than a sensuousintoxication with the rhythm of agospel chorus or a shouted "Amen."Its roots go deeply into the intellectand understanding of the regenerateman. The mind as well as the heartis born again. John wrote that wemight have the fullest joy, the mostperfect fellowship. And yet the key­note of his epistle is the repeatedphrase, "We know."

Yet it would be a mistake to saythat the Christian life is summed upin an intellectual grasp of the doc­trines of our faith. It would even bewrong to say that a sincere belief inthose doctrines and a trust in theirAuthor is the sum total of the Chris­tian's experience and joy. Savingfaith is not the climax of the Chris­tian life, but only the beginning. Doc­trine and understanding are the foun­dation, to be sure, but only thefoundation. The foundation is not thecomplete structure. The knowledgethat is so desirable and indispensableis but the beginning, the means tothe end. 'John preaches this gospelin order that we may have this fel­lowship, this joy. When all is said anddone we must still bow before thatmystery of our union with our Sav­iour. Eternal life is still eternal andinfinite. It is still beyond our com­prehension. As the stars that dot theheavens must be seen with our eyes,but once seen are not yet counted,so our blessings in Christ must reston a knowledge of Him and His sav­ing work, and yet we know not theriches of glory that abide in Him.Let us hold fast the heritage of doc­trine that is ours; let us learn andstore away in our hearts the Wordof God; let us, indeed, "have themind of Christ." Yet beyond all that,when our finite understanding cannotpierce the veil of God's infinity, Godhas still more to offer to those onwhom He has graciously set His re­deeming love; "Taste and see that theLord is good: blessed is the man thattrusteth in him."

1939 THE PRESBYTERIAN GUARDIAN 209

EDITORIAL

Modernism SplitsMethodism

JOHN WES~EY was one of thegreatest evangelists the world has

ever known. Thousands of personswho are in heaven today doubtlessheard the gospel first from the lipsof John Wesley. It is almost impos­sible to exaggerate the freshness withwhich his methods appealed to theaverage English townsman or farmerof the 18th century who, all toofrequently, knew nothing of the mes­sage of Christ except what he heardfrom an Anglican rector who spentmore of his time hunting foxes thanhe did studying the Bible. The vigorand the simplicity of the Wesleyanmessage was breath-taking to theaverage man. It was the simple storyof Christ's work for the individual.

There is probably no one of thelarger American denominations todayin which Modernism is more com­pletely dominant than it is in theMethodist Church. How is it possiblethat such a thing can be true of achurch which owes its origin to JohnWesley? The secret lies in the factthat Wesley placed the well-springsof religion in the feelings and in theirmanifestations in life, rather than inbelief, its assimilation and careful ap­plication to character and conduct.

The error was fatal to the welfareof the churches which grew out ofhis work. Both in England andAmerica the Methodist churches havebeen noted for their easy concurrencewith the modernist current.

In 1932 there was consummated inEngland a union of three Methodistconnections there: the WesleyanMethodist, the Primitive Methodistand the United Methodist Churches.Last year this country likewise sawthe adoption of a plan of merger bythe three largest Methodist churchesof the United States, apart from thecolored churches: the Methodist Epis­copal Church, the Methodist Episco­pal Church, South, and the MethodistProtestant Church. Since the adoptionof the plan by the great General Con-

vention at Kansas City the actualapplication of the merger to localsituations has been in process. InSeptember the time came for theabsorption of the Eastern Conferenceof the Methodist Protestant Churchinto the new, enlarged Eastern Con­ference of the Methodist Church.There are, however, within thebounds of that old Methodist Protes­tant Conference a number of faithfulministers who are Christians them­selves, who know the soul-destroyingquality of Modernism and who knowthat the new Methodist Church isdominated by that death-dealing Mod­ernism. When the time arrived onSeptember 28th at which it was de­clared that the Eastern Conference ofthe Methodist Protestant Church wasnow meeting as the Eastern Confer­ence of the Methodist Church someten ministers, seven supply preachersand about 60 other delegates andfriends walked heroically out of theconference, moved to another Meth­odist Protestant Church and therecontinued the old Eastern Conference.

The heroism of these men partakesof the heroism of the founders of TheOrthodox Presbyterian Church. Inboth cases the underlying cause forthe sad separation between those whohad hitherto walked together wasthe dominant control of Modernism.When that faith lays its blightinghand upon a man or upon a church,that man or that church is therebydivorced from the proclamation of

Thanksgiving and

Christmas Gifts

for the work of the Commit­

tees on Home and Foreign

Missions should be sent to the

Rev. Robert S. Marsden, gen­

eral secretary, 506 Schaff

Building, Philadelphia, Penna.

true Christianity and the result isdivision, discord and death.

Would that men everywhere wouldrealize the separating effects of Mod­ernism. The only Christian attitudefor the church to take toward Mod­ernism is to separate from it. Asindividuals, Christians are to main­tain friendly relations with Modern­ists as with all men, but the churchas a witness-bearing body, testifyingto the saving truths of the gospel,cannot do so. Today men prate un­ceasingly of unity in the church, yetthey fail to recognize a fundamentalcause for disunity, the prevalence ofModernism. Modernism unites unbe­lievers and uninstructed Christians. Itfails utterly to unite those who knowthe faith whereof they speak.

We wish for the continuing Meth­odist Protestant Church every bless­ing. We hope that its ministers willpreach the gospel with sincerity andpower. Further, we hope that theywill not rely too strongly, as theirfounder did, upon the feelings andtheir fruits, but will place their feetfirmly upon the unshakable rock ofthe doctrines of Holy Scripture. Thenthe strength of Reformed doctrinewill more and more enter into theirpreaching and the weaknesses whichcharacterize one who does not alwaysmake the Scriptures his sole rule offaith and practice will begin to dis­appear.

-PAUL WOOLLEY

WESTMINSTER ALUMNI HOLDMEETING IN CALIFORNIA

M E MBE RS of the CaliforniaChapter of the Westminster

Alumni Association met on Septem­ber 21st at the home of the Rev.Graeme Smith and, together with anumber of prospective seminary stu­dents, enjoyed a time of fellowshipprior to the business session of thechapter. The Constitutional Commit­tee presented a draft of a proposedconstitution, which was provisionallyaccepted and will come up for finalacceptance at the next business ses­sion of the chapter.

Officers elected for the ensuing yearwere: The Rev. Graeme Smith, presi­dent; Dr. Donald K. Blackie, vice­president; and the Rev. E. Lynne'Wade, secretary and treasurer.

210 THE PRESBYTERIAN GUARDIAN November

New and Foreign Students atWestminster Seminary

IT IS encouraging to realize thatamong the Westminster students

shown on this page are representedfive states: California, Maine, Michi­gan, Oregon and Pennsylvania, andfour other countries: Canada, Hun­gary, Japan and Korea. This is onlyanother graphic evidence of the wide­spread influence of and admiration forthe faithful and scholarly expositionof the Word of God as it is taught atWestminster Theological Seminary.Several other foreign students ex­pected to attend the seminary thisyear, but the present wars in Europeand in China prevented them. Wethank God that He is blessing thework of the institution and enablingit to grow in effectiveness at a timewhen the reasonableness and finalityof Biblical Christianity are beingassailed in most schools of higherlearning.

The following testimonies of severalstudents, which tell of their reasonsfor choosing Westminster as the semi­nary where they desired to preparefor the ministry, show that West­minster's stand for the truth is knownthe world over.

We covet your prayers for the in­stitution, that it will continue to up­hold Biblical Christianity in all of itsfullness and beauty and that the Lordwill continue His manifest blessingupon Westminster Seminary.

-EDWIN H. RIAN

The Students Speak

DANIEL C. MACPHERSON, Canada: "Icame to Westminster Seminary because Ibelieved that this institution could giveme a theological education which wouldcombine the desirable qualities of sound­ness, thoroughness and scholarliness. Hav­ing now come to my final year, I feelthat the type of training I have receivedhas exceeded my expectations."

Ross MACKAY, Canada: "Through con­tact and correspondence with Mr. Wil­liam Welmers during my college days, Iwas informed about Westminster. Believ­ing that at Westminster the whole coun­sel of God was taught unhesitantly anduncompromisingly, I decided to studythere. Since coming here, I have not beendisappointed in that expectation."

K. WATANABE, Japan: "While I wasstill in Japan I became interested in thisseminary through reading Dr. Machen'sbooks and by learning of his pure life offaith. Thus our God of sovereign graceled me to this seminary a year ago. Iam very happy that 1 am still able toattend."

THAYER WESTLAKE, California: "TheRev. Paul Prichard (Princeton Seminary,'20) told me five years ago that since thesplit in his own seminary in 1929 thePresbyterian spirit of true conservativescholarship, Calvinism and Biblical Chris­tianity had been carried on only in West­minster Seminary. Five years of clarifi­cation of the issues involved demonstratedthat Westminster was on the BiblicalDoctrinal side and enrollment in this sem­inary meant allegiance with the spirit ofPresbyterianism as maintained in Amer­ica today."

CHARLES H. ELLIS, Maine: "During myfinal year in college I became acquaintedwith the Westminster Confession as it

sets forth so consistently the ReformedFaith. Believing that Westminster Theo­logical Seminary offers the most thoroughpresentation obtainable of the ReformedFaith, based on the whole Word of God,I chose to pursue my theological trainingthere."

RAYMOND LITTLE, Oregon: "I came toWestminster because 1 wanted to studyin a seminary where the Reformed faithwas taught in a true and scholarly man­ner, and where Modernism was not puton the same level with the true Christianfaith."

JOHN STARR KIM, Korea: "Three otherKorean students, Messrs. Myung, Park, andKim, realizing this institution to be oneof those that hold to the Reformed Faithfaithfully, 1 prayed God to send me down.They wrote and urged me to come, butmy wilful desire did not accept it untilGod's action took place who, breaking allmy own plans down, commanded me"Go!" Other attractive features were allapostolic Christian spirit, friendship, andthe beautiful campus.

STEWART LEWIS, Pennsylvania: "Sev­eral factors influenced my decision in se­lecting Westminster as a seminary. Threeof the more outstanding were the fact thatit presents the whole counsel of God in atrue orthodox manner, the desire to se­cure scholarly training founded on a con­sistent Biblical basis, and the friendlyinspiration and encouragement of one ofmy professors."

CHIN HONG KIM, Korea: "I was veryeager to study the Word of God-butfrom the orthodox point of view and ina scholarly and consistent manner. Notknowing where to go, I asked the adviceof my closest friends, the Rev. Floyd E.Hamilton, an American Presbyterian mis­sionary to Korea, and Mr. Yune SunPark. They warmly recommended West-

iI

New Students Foreign Students

1939 THE PRESBYTERIAN GUARDIAN 211

minster as the institution best suited tomy need. I need hardly say that I amgrateful for the privilege of studying atWestminster Theological Seminary."

EDWARDS E. ELLIOTT, California: "Mydecision to attend Westminster Seminaryactually preceded the choice of Wheatonas my college. Several factors entered:the strong and wise counsel of the Rev.Paul Prichard; the fact that my brother­in-law, Vincent Crossett, was a Westmin­ster graduate; the desire to be identified

with the people of God in the currentstruggle; and, above all, the desire tomagnify the grace of God by becoming athorough-going Calvinist."

YUNE SUN PARK, Korea: "A most out­standing Korean theologian and leader ofthe Korean Presbyterian Church recom­mended me to Westminster TheologicalSeminary. He said that this seminary isthe only place where I could study trueorthodox theology. At that time I thoughtthat I was an orthodox Christian, but

since I have studied here at this seminary,I have come to know what is true ortho­doxy, and have taken it for myself."

LERoy B. OLIVER, Pennsylvania: "Icame to Westminster Seminary to preparemyself for the gospel ministry, and at thisschool men are instructed in consistentBiblical Christianity. The highest type ofscholarship is combined with a zeal forthe proclamation of the inspired Word ofGod without compromise with false teach­ing."

{ The Need For Christian Secular ScholarshipBy w. STANFORD REID

AMONG Christians today therefIII\ seems to be a growing distrustof education and learning. Physicalscience especially is looked upon assomething with which no true Chris­tian can have any dealings. In theeyes of many, education very often,and science nearly always, lead tounbelief and infidelity. Thus, when aChristian boy or girl goes to collegeor university, friends and relativeshold prayer meetings for them, lestthey be led astray.

That such a view is well-foundedmay be easily seen from the only toofrequent results which universitytraining has on young people fromChristian homes. Many enter collegewith apparently true Christian faith,and they cling to it during their firstyears of study. But gradually it be­gins to wear off. A course in biologyor psychology does untold damage,and other courses complete the de­struction. When they graduate theyare, if not completely unbelieving, atleast in the throes of a spiritual strug­gle which can be settled only aftermany years.

Is it any wonder, then, that olderChristians are distressed when theysee young Christians going to insti­tutions of higher learning? Is it anywonder that they say that a collegeeducation is the first step on the down­ward path?

This, however, was not the attitudeof the reformers of the 16th century.They felt that education was one ofthe greatest means of furthering thegospel. Wherever the influence ofGeneva was felt, education gainednew life. The Reformation endeavoredto use many of the discoveries of theRenaissance in order to further thenew religious teachings. All life inits every form was to be brought

under the <egis of Christianity, forthe teachings of Scripture had theonly true explanation of the universeand history. Therefore all truth, phy­sical and spiritual, would be explain­able ultimately on no other basis thanthat of Scripture.

Sad to say, however, even the re­formers were not always consistentin this, and those who followed themin the 17th century were much furtheraway from this ideal. That centurysaw the beginning of the discoveriesin the physical and medical sciences,but to this new knowledge most Chris­tians paid scant attention. If the newideas did not agree with what theythought Scripture taught, they re­jected them summarily as untrue. Forthe most part they did not bother toexamine the new knowledge; nor didthey take the trouble to differentiatebetween facts and theories. They de­nied them all, instead of endeavoringto show that on the basis of Chris­tian-theism alone could there be anyfinal explanation of the newly discov­ered facts.

The result of this was that Chris­tians left science and learning alone.They were not interested in it, andtherefore science became the particu­lar property of non-Christians. Thesemen claimed to be rationalists. Theyfelt that the human mind could workout, by itself, the final explanation ofall things. There was to be no mys­tery, no miracle and above all nointerfering God. They prided them­selves that they were able to find theexplanation to all things without fall­ing back on God for the answer.

Sad to say, even some Christiansadopted something of the same idea,feeling that by reason alone theycould prove the Christian conceptionof God. The result of this was dis-

astrous for they were soon defeated.They did not reason from a Scripturalinterpretation of the facts of the uni­verse, but from the facts understoodwithout reference to Scripture. As aresult of this, unbelief was victorious.

To counteract the rationalistic un­belief which was so current in the18th century there arose the Wesleyanmovement. The Wesleys endeavoredto solve the problem by ignoring in­tellectual questions and by basingeverything on emotional experience.The result was a tremendous move­ment among the uneducated classes,but its effects on the educated weresmall, and Deism continued to growapace. Methodism did not meet theintellectual problem but attempted tosupplant it by emotionalism.

During the last century and a quar­ter the rationalistic movement hascontinued to increase. It has gainedcontrol of education, of literature andeven, to a large extent, of the pulpit.The conservatives have closed them­selves up in their own particular the­ological shells and have allowed theprince of this world to obtain absolutecontrol of all other facts of the uni­verse. The tremendous growth ofthe knowledge of natural facts hasstunned most Christians. They are leftgasping at the hold which the evolu­tionary theory has on the whole ofmodern thought. Indeed many of themare even tainted with the theorythemselves and do not recognize it.As a result of this, citadel after cita­del of Christianity has fallen to theenemy, and many feel that, unless theLord return soon, there will be littlechance at all of a true church onearth at His coming.

The usual evangelical method ofdealing with the problem of unbeliefis revivalism and Bible conferences.

212 THE PRESBYTERIAN GUARDIAN November

While these have an important func­tion, there is little attempt to meet theintellectual questions which today faceChristians. Instead, there is a tre­mendous emphasis laid on experience.Personal testimonies are regarded asa universal panacea for all unbelief.

But such methods do not suffice. Aslong as Christians attempt to ignorethe field of intellectual endeavor, theyare going to find their sphere of in­terest more and more restricted. Aslong as they are fighting a purely de­fensive war, they are going to lose.A man cannot be a Christian on Sun­day in church and a rationalist onMonday in the laboratory. One sideor the other must become supreme,and usually it is the rationalistic viewwhich is victor.

One method of protection appar­ently advocated by some is that ofmaking all Christians live in igno­rance. If Christians will turn asidefrom all education and learning theymay remain in security, for they willnot have the ability to think. How­ever, unfortunately for the advocatesof such a plan, in most countries thereis such a thing as compulsory at­tendance at school. The result is thatman will think in spite of all suchwell-meant efforts, and this thinkingis bound to lead to the question ofwhy he is here. To this query modernscience answers "Chance," and theBible answers "The plan of God."

Science's answer is opposed to thatof Scripture. Which is right? Scienceclaims to be right because it dependson reason alone. It takes "nothing onfaith," and this seems quite reason­able to the uninitiated. Is it not betterto depend on one's reason than totake on faith what is said by theBible? Reason wins and the quotingof Scripture texts to the intellectuallysuperior college man has but littleeffect. Christianity, he feels, is onlyfor those on a much lower intellectuallevel than that on which he stands;he will have none of it. Such a pointof view is bound to have dire resultson a Christian's faith and life.

How, then, are we to meet suchteaching? Are we to leave the intel­lectual field to atheism? Are we tohave Christian colleges which haveChristians teaching science as thoughthe facts could be separated fromScriptural teaching, and hope that bychapel services the students will bekept true to the Christian faith? No,this is not the way to victory. Chris-

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tianity must now make a counter­attack and take possession of the fieldlong vacated. Every thought, scien­tific, historical, or philosophical, mustbe brought into obedience to Christ.

This can be done by one meansonly. We must first of all get back tothe Biblical doctrines of creation andprovidence. Everything exists, every­thing moves only by the power ofGod. Is there, therefore, any reasonwhy science should be atheistic? Isthere any reason why the study ofhistory should lead to the overthrowof a Christian's faith? By no means!

The reason why such studies havehad this result is that the God-createdand God-controlled facts have beenmisinterpreted by non-Christian scien­tists. Such scientists have denied thesupernatural and have attempted toexplain all things as though they wereself-existing. Law, everything in un­believing thought, is self-existing andperhaps mutually destructive. There isno control, no plan, for "chance" isthe only explanation.

Today we are seeing a resurgenceof Calvinism in some parts of theworld. If this resurgence is to becontinued and made permanent, Cal­vinism must not content itself withtheology alone. It must endeavor toconquer every field of intellectual en­deavor. It must develop a truly all­inclusive life and world view applic­able to every fact of nature andhistory.

In the fields of physics, chemistry,biology, history and law it must en­deavor to set forth the Christiantheistic point of view. The facts areGod's facts and to be truly interpretedthese facts must have God's interpre­tation. To the Calvinist no fact canbe truly interpreted unless it be re­garded as depending absolutely on thesovereign will of God.

As the late Professor C. W. Hodgepointed out some years ago, Calvinismalone can give the truly Christian in­terpretation of the world, for Calvin­ism alone takes creation, and provi­dence, sin and redemption seriously.*All other schools of theology tend torule God out in some section of natureor history. Usually God's providenceis weakened and chance slips in undersome pious disguise. Once this hap­pens, the Christian interpretation isdestroyed and chance again becomesthe philosophy.

*Hodge, Prof. C. W., "The ReformedFaith," The Evangelical Quarterly, Lon­don, 1929, vol. i, pp. 3-24.

1939 THE PRESBYTERIAN GUARDIAN 213

Missionary Heroes of the PastBy the REV. ROBERT S. MARSDEN

X. Boniface year 680, in Wessex, England. He was

EN GLAND derived its Anglo-Saxon brought up in a convent and acquiredpopulation from Germany in the a reputation as a scholar, judged by

fifth century and in return gave to standards of his day, before he wasGermany in the eighth century the ordained a priest at the age of 30.Christian religion with a strong in- Turning down offers of prefermentfusion of popery. Germany afterward at home, he felt the call to evangelizeshook off the yoke of popery and gave among the people of his fathers into England the Protestant Reforma- Germany. Leaving England about 715tion." Thus writes Philip Schaff, the he went to Utrech in Holland. Therecelebrated modern church historian. he found that, because war. was thenIt is concerning the spread of Chris- being carried on between the localtianity in Germany during the eighth king and the great Charles Martelcentury that we shall study this (who later stemmed the western in-month. A large portion of this story vasion of the Mohammedans), thehas been told when one has told the local king was especially hostile tolife of Boniface, the "Apostle to Ger- Christianity. His first missionary ven-many." ture was a failure, and he returned to

Christianity had been present in England where again he was offeredGermany since the second century. As ecclesiastical preferment, which heearly as the beginning of the fourth again refused. With a few compan-century there were bishops from what ions he returned to Germany at theis now modern Germany attending first opportunity, never again visitingthe church councils. The work of his native land.Columban and of a number of Celtic Before returning to Germany hemissionaries during the sixth century visited the pope in Rome, was givenshould likewise not be minimized. Yet a commission as a missionary, and setthere stands out as the greatest of out for Germany. There he was re-these early missionaries to Germany, ceived rather coolly by the followersBoniface. It is necessary to relate of Columban, because of his insist-that Boniface labored just as assidu- ence upon complete submission toously in bringing that earlier Chris- Rome. Returning to Rome some timetianity into conformity to Rome later he was consecrated a missionaryas he did in the salvation of the bishop and again went to Germany.heathen. A Protestant writer must This time he met with greater sue-grudge him as high an honor as it is cess through joining himself to thenecessary to pay him, and cannot but court of Charles Martel who was atwish that we knew more of the con- that time achieving success in sub-temporaries of Boniface who opposed duing the heathen tribes. He followedhis Romanizing tendencies. Unfortu- in the wake of the victorious armiesnately, we know about them almost and made many converts, particularlysolely from the letters of Boniface among the Hessians.himself. Boniface displayed great courage

Boniface was born in about the and won the respect of the multitudes

Calvinism, too, is the only systemthat truly believes that sin has af­fected the human mind. It emphasizesthe Scriptural teaching that the unre­generate mind cannot give a true in­terpretation of the facts which it dis­covers. It believes indeed that byGod's common grace to all men somemay discover many natural, materialfacts of the universe. However, itmaintains just as firmly that the nat­ural man does not interpret thesefacts properly. He has "changed theglory of the incorruptible God intoan image made like to corruptibleman." Seeing the works of God he hasnot given Him glory as the creatorand upholder of these works.

Because many Christians studyingin institutions of higher learning failto realize this fact, they are muchdistressed by unbelieving teachers.They forget what a change regener­ation makes in a man's scientific at­titude. They forget that regenerationresults in the proper recognition ofGod as creator and ruler of all nature.If they did realize the effect ofthe miracle of regeneration, theywould be saved from much distressand worry. They would then regardunbelief not as a result of intelligence,but rather as a result of original sin.

But not only must the differencebetween the regenerate and the unre­generate outlook on the world beshown. A Calvinistic philosophy ofscience, law, and literature must beset forth. Christians must be given aChristian-theistic view of the wholeof creation in its every phase. Chris­tianity in its fullness must be appliedto every thought and endeavor ofman. Then and then alone can we besatisfied. Then and then alone will webe able to defeat the attacks of athe­ism on our faith.

How is this to be accomplished?We have seen the beginnings of thiswork in the Netherlands and France,under the influence of the Free Uni­versity of Amsterdam and similar in­stitutions. However, the works pro­duced in these lands are, with fewexceptions, not translated into Eng­lish and are primarily for scholars.This precludes them from having verymuch influence in English-speakingcountries. What is needed, therefore,in Anglo-Saxon lands is the produc­tion of native works setting forth theCalvinistic world- and life-view inevery field of scholarship. We must

have works which are accurate,scholarly and yet easily understood bythose not highly educated. Only thencan we stay the tide of modern ration­alistic atheism.

This means that today there is agreat need for men thoroughly trainedin the Reformed Faith who are will­ing to work in the field of secularscholarship. Let their fields be whatthey may, they should regard theirwork as a glorious calling. They areto study the facts of God's creationand providence, and place the true

God-given interpretation upon thosefacts. The work may be hard andlaborious. It may be only slightly re­warded. Yet it is work which will Seta firm foundation for the preachingof the gospel. It will meet many ofthe intellectual difficulties which makenon-Christians hesitate to acceptChrist. But what is more, such workwill raise walls of defense to protectChristians from the attacks of athe­istic science and, what is more insid­ious, the undermining work of athe­istic educational methods.

214 THE PRESBYTERIAN GUARDIAN November

through his straightforward dealingwith heathen idols. At one time hefelled with his own hands the sacredand inviolable oak of the god Thor atGeismar. This deed was performedin the presence of a great host ofpeople, and he completed the dramaby having the immense oak sawedup and built into a chapel, dedicatedto the Apostle Peter. This act marksin the minds of many the beginningof the end of heathenism in Germany.

Boniface seems to have enjoyed thedistinction of going back to the apos­tolic method of support of mission­aries, the home base paying the ex­penses of the foreign missionary, atleast until the work was established.He seems to have received regularaid from the churches in Englandand, while gifts of money may havebeen few, other valuable gifts weresent at frequent intervals.

Going to Rome a third time, Boni­face was appointed an archbishop andalso the papal legate. This new au­thority gave him more power to bringrefractory bishops into line withRome, and he used his authority withmuch violence. During his remark­able ministry, Boniface founded atleast five monastic colonies through­out Germany and set up four bishopsin Bavaria and three others in centralGermany, and is reputed to havebaptized hundreds of thousands ofconverts.

In 753, Boniface did a most unusualthing. Arranging the affairs of hisgreat parish, he gave up all his digni­ties which had been acquired over aperiod of years and set out againwith a group of followers as a simplemissionary. He elected as his field oflabor the region of the Low Coun­tries where he had failed many yearsbefore. Many parts of modern Hol­land and Belgium were still largelyin the grip of heathenism and, seekingone of these difficult districts, he be­gan his work, certain that it would besuccessful. His career was cut short,however, when in the summer of 754or 755 he was killed by a band ofheathen.

Boniface's work was among themost permanent that we have studiedthus far. The strong centralizedchurch which he established in Ger­many did much to mold the history ofthe civilized world for eight cen­turies, and if one is to judge solelyby the permanence of a man's work,Boniface was undoubtedly a great

man. Some competent historians doubtwhether, from human points of view,Christianity in any form would havesurvived in Germany during the DarkAges except for the work of Boni­face, for he found a loose paganizedChristianity and left a Christianitywhich, with all its many faults, stillbore witness during trying ages tothe gospel of Christ.

Letters From the Orient

FRO M the Rev. R. Heber McIlwaine,Tokyo, Japan, dated September 12,

1939:

I have been back from the visit to thenorthern part of the main island of Japansince the 7th of September. I had beenasked by the Misses Mildred Craig andEugenia Cochran up in Akita Prefectureto assist them by conducting for them aweek of tent meetings the latter part ofAugust. I left here the morning of the25th of August, arriving at the town ofYashima about 9.30 that evening. Mr.Yamaguchi went with me and, had it notbeen for him, I am afraid that I wouldnot have fared so well. The preliminariesincluded a call upon the police, whowere most cordial, and, because rainseemed to threaten, an attempt to securea better place for erecting the tent. How­ever, none was available, so the placealready arranged for was used. Thoughwe had a shower that day, it did not rainagain during the whole week, and wefelt it a special favor of God, for Japanis noted for various disturbances in theweather just at that particular season.

The services were conducted on the fol­lowing general plan. Mr. Yamaguchi hada children's service consisting of songs,prayer and a Bible story, and a tract orcard containing Scripture verses was givento the children. After this the adults wereinvited in, and a few hymns were sung,followed by prayer. Then I spoke from40 minutes to an hour, and Mr. Yama­guchi followed, clarifying things that hethought I might have left rather obscure,and exhorting them to believe. Most ofthe adults who came refused to enter thetent, although nearly 100 children attendedeach night.

The last three nights of the tent meet­ings there were at least four adults, whohad bought Testaments, who indicated areal interest and who came in withouthesitation and sat up front throughouteach of these services. Others came thelast two nights. Due especially to the in­terest of these four above-mentioned itwas thought well for Mr. Yamaguchi andme to stay over and hold a quiet meetingat a hotel for those that were interested.So this meeting was announced to thepeople at the end of the last two tentmeetings.

Of the four that showed special inter­est, two were railroad men in their earlythirties, and the others were school boys15 and 18 years of age. At this specialmeeting for those interested, nine menand boys were present. The four referred

to above seemed to have more of a graspof things than the others, and all listenedattentively to me, and then Mr. Yama­guchi told the story of the prodigal sonand without exception all made a briefconfession of sin, and prayed to God forforgiveness. With their background Iwonder if all had a clear grasp of whatChrist had done for them, but I pray thattheir feeble faith may be strengthened.

The last night of the tent meetings, Iread Reb. 10: 26-31, and in explainingverse 28, I read Deuteronomy 17: 2-6.About half of those who were on theoutside listening walked away upon men­tion of the severe punishment for idolatry.They may not have liked it, but the testi­mony was made, and they are more thanever without excuse. What a. responsibil­ity is ours! I pray that they may have noease of conscience until they are willing tocome to a place of repentance.

From the Rev. M. C. Frehn, Tokyo,Japan, dated September 18, 1939:

Dr. Shedd says, "The preacher is aherald, and his function is proclamation."Yesterday Mr. McIlwaine came out andwe rode bicycles to the district of farmersthat I have begun to evangelize. We vis­ited the homes where I had placed litera­ture and gave them some more, speakingthe things of God where the opportunityopened. We met some old Japanese, blindand deaf, soon ready to exchange worldsbut not prepared to meet God, never hav­ing seen a messenger of the cross norheard of God and His mercy.

Of the number we talked with not oneknew anything about the Christian mes­sage. Multiply this by many millions andyou see the vast responsibility facing us.

There is very little effort being ex­pended by Japanese pastors on the ruraldistricts. These millions of farmers spendtheir little day, and· time hurries themaway to a Christless grave.

From Mr. Richard B. Gaffin, datedAugust 23, 1939 (Mr. and Mrs. Gaf­fin are rejoicing in the birth of a son,Charles Harold Gaffin, II, on October13, 1939) :

Egbert Andrews paid us a short visitin July. While he was here he baptizedMr. Yu and his wife and Polly's sewingwoman at a very simple but impressiveservice here in our living room. After thebaptismal service we partook of the Lord'sSupper. Egbert presided and I spoke onthe meaning of the Lord's Supper. ThoughEgbert's stay was short we had time toget out to our preaching field and to seewhere the Lord has opened a place forus to preach and teach, where a fine groupof 'teen age boys come each week andeagerly listen and learn Scripture verses.There are two boys who really are seriousand who show signs of conversion. Theyhave their own Bibles now and read themand pray every day. One of them told usthat every time he prepared to do any­thing he would first kneel and ask Jesusto help him. There were times when hewas out in the field and did this and thosearound him laughed at him but he was

1939 THE PRESBYTERIAN GUARDIAN 215

DECEMBER 3rdDavid's Great Son

In our brief series of lessons itwill not be possible to consider all ofthe messianic prophecies. One proph­ecy, however, which should not beneglected, is the announcement madeto David in II Samuel 7. When thisprophecy was uttered the Israeliteswere secure in their land. The mon­archy was now established, and Davidthe king was reigning in Jerusalem,for "the Lord had given him restround about from all his enemies"(II Sam. 7: 1). It was David's desireto build a house for the ark of God(v, 2), and the prophet Nathan urgedhim so to do.

In a vision of the night, however,God speaks to Nathan and tells himthat David is not to build a house(vv, 4-16). Nathan was forced,therefore, to retract his earlier mes­sage to David. The message which he

verse. The verse would seem also toindicate the royal character of Himwho was to come.

Based upon Genesis 49: 10 is thebeautiful prophecy uttered by Balaamin Numbers 24: 17. This verse teachesthat the coming of the promised "seedof the woman" is sure, although notto be in the immediate future. Thepassage leaves no doubt about thekingly character of the Messiah (asceptre shall arise out of Israel). Thispromised king will destroy all the ene­mies of God's people. To understandthis prophecy aright, one must readthe three chapters dealing with Ba­laam (Numbers 22-24).

Not only is the Redeemer to be aKing, but He also is to exerciseprophetic functions (Deuteronomy 18:9-22). God's people, Israel, when inCanaan, are to be distinct from theheathen nations round about them.These nations resorted to soothsayersand spiritualist mediums when theydesired information. But in IsraelGod would speak to His people bymeans of His prophets. The prophetswould speak the word which God hadplaced in their mouth.

This institution of prophecy wouldcome to culmination with the appear­ance of the great prophet, the "seedof the woman." Study in this connec­tion John 6: 14 and Acts 3: 22, 23.

QUESTION: 1. Discuss the interpre­tation of Genesis 49: 10; Numbers 24:17; and Deut. 18: 9-22.

Study Helps

SUPPLEMENTARY materialfor the use of young peo­

ple in studying the lessons onthese pages may be obtainedin mimeographed form by writ­ing to the Rev. Richard W.Gray, 7 Franklin Avenue, Mont­clair, New Jersey.

NOVEMBER 26thThe Promised King and Prophet

The last messianic prophecy in Gen­esis is that found in Genesis 49: 10.This is a verse very difficult to under­stand, when we seek to consider it indetailed fashion, but its central mean­ing is clear. This is that the kingdomshall abide with the tribe of Judahuntil the time of Shiloh. We are thustold that the coming Redeemer willappear from the tribe of Judah (d.Hebrews 7: 14). Furthermore, at Hisappearance the nations will be gath­ered unto Him. Thus, the element ofuniversalism is present also in this

shortage in July and the first of Augustbut that has been graciously taken careof now by good rains.

Because of the fact that we go out fromhere unhindered by "the powers that be"I feel that we are doing as much if notmore than many who are at their stationsin the interior but under heavy restric­tions. I forgot to mention that Pollyteaches a class in the Chinese Sundayschool every Sunday afternoon where sheuses the Sunday school lesson posters sentby the friends at Willow Grove.

The Young People's PageA Series of Studies in Messianic Prophecies

By the REV. EDWARD J. YOUNG

NOVEMBER 19th seed (many descendants) and throughEarly Messiarlic Prophecies one of these blessing would come, not

GE N E SI S 3: 15 announces the fi- only to the Israelites, but to the

whole world.nal outcome of the struggle be-

tween the serpent and the seed of the QUESTIONS: 1. Did Adam and Evewoman. This struggle will result in believe the promise uttered in Genesisutter subjugation of the serpent ("he 3: IS? Discuss. 2. What does theshall bruise thy head"), and in this phrase "Blessed be the Lord God ofsubjugation the seed of the woman Shem" (Genesis 9: 26) mean? 3.shall also suffer a lesser injury ("thou What is the meaning of the prophe-shalt bruise his heel"). In this great cies made to Abraham?struggle the breach which sin hadmade between man and God would behealed. This victory would renewright relationship between man andGod. Adam believed this promiseand named his wife "Eve," that is,living. We may safely say that thiswas an act of faith on his part. Pos­sibly Eve thought that Cain was theone to bring about victory, for at hisbirth she said, "I have gotten a manfrom the Lord" (Genesis 4: 1).

The next promise in the Bible,which gives more information as tothe identity of the seed of the womanwho would bruise the serpent's head,is Genesis 9: 26. One fact which thisverse teaches us is that the Lord iswilling to be known as the God ofShem. This means that the promisedseed is to be found among the de­scendants of Shem,

But the principal messianic prophe­cies in Genesis are the promises madeto Abraham (Genesis 12: 1-3, andexamine also such passages as Genesis13: 15; 15: 5, 7; 17: 8; 18: 18; 22: 18).In these promises there are three ele­ments to be considered: ( 1) Thepromise of a land, (2) the promiseof a numerous seed and (3) the ele­ment of universalism.

A study of these prophecies teachesus that Abraham would have a great

not afraid. On one occasion another boystruck him while he was praying but hedid not stop to strike back.

Mr. Yu and dear old Mrs. Li go outwith us each week and they are reachingthe women.... We have had three ser­vices each week since June in the churchbuilding here on Chanshan Road whichhave been well attended by the influx ofChinese who work for the foreigners whospend their summer holidays here. It hasbeen hotter than usual this summer butnot unbearable. There was a serious water

216 THE PRESBYTERIAN GUARDIAN November

now brings, however, is not his own,but the very word of God.

God's message to David may besummed up thus. David is not to builda house for the Lord, but David willhave a son who "shall build a housefor my name" (v. 13). AlthoughSolomon is the human instrument inthe erection of this house (the tern­plc ), nevertheless, the prophecy fartranscends Solomon and is fulfilledfinally in the kingdom of David'sgreat Son, Jesus Christ. The king­dom to be established is an everlast­ing kingdom ("I will establish thethrone of his kingdom for ever").

Upon this prophecy are based theRoyal Psalms. Space precludes a sur­vey of all of these, and we shall referto one alone, namely, Psalm 72. Thispsalm presents a picture of the reignof the righteous king. This king is themessiah. It is interesting to note thatthe prophecy of the messianic king(Psalm 72) was written by Solomon,David's son as to the flesh.

QUESTIONS: 1. Why was David notpermitted to build the temple? 2. Howdoth Christ execute the office of aking? 3. What is the meaning ofII Samuel 7: 12, 13?

DECEMBER 10thImmanuel

One of the most glorious of themessianic prophecies is found inIsaiah 7: 14. Syria and Israel hadsought to depose Ahaz, king of Judah,and to set up in his stead anotherking, the son of Tabael. When Ahazheard this, he feared, and his heartwas moved, "as the trees of the woodare moved with the wind" (v. 2).Apparently he looked unto the Assy­rians for his help and protection.

Ahaz was met by the prophet Isaiahwho assured him that he had nocause for fear, for his two enemieswere like smoking firebrands. Theirpurposes would fail, and Ahaz wouldbe safe. He was even permitted toask a sign of the Lord which wouldconfirm the word spoken by Isaiah.

The king, however, was stubbornand proud of heart and, as a cloak forhis stubbornness, made a pretext ofrefusing to "tempt" the Lord. In an­swering, Isaiah rebuked him and in­formed him that the Lord Himselfwould give a sign to show that Hisword was true. "Behold!" said theprophet in effect, "a virgin is preg­nant and is bringing forth a son.Behold! she calls his name Immanuel[God with us]. Until this child reaches

the age of discretion when he shallknow to discern between good andevil he shall live in the midst of deso­lation." The prophet represents thisfact symbolically by saying that thechild shall eat butter and honey. Heshall not subsist on the ordinary foodof an agricultural population, for thecountry will be at war. Rather, hisdiet shall be the unusual, butter andhoney.

Before the child attains unto theage of discretion the enemies of Judahshall suffer, in that they shall losetheir kings. "Thou, 0 Ahaz," runs theprophet's thought, "shalt have thychosen ally, Assyria. God shall bringupon thee a period such as Judah hasnever seen since the days of Reho­boam. The King of Assyria will come,not as an ally, but as a foe."

QUESTIONS: 1. How did Ahaz ex­hibit a lack of faith? 2. Give the his­torical background of this prophecyin your own words. 3. What is meantby the word Immanuel? 4. Who is thevirgin referred to in verse 14?

·Presbyterian Piety(Concluded from Page 202)

at some times than we are at others.This is especially true of those whosereligion is highly emotional, who,under the stress of emotion, rise to ahigh peak only to suffer a later dis­astrous relapse. Presbyterian piety isless exposed to these spiritual fluctu­ations than are other types of piety.Rather, it is blessed with an even,conscientious performance of duties.The "Scotch conscience" is famous,and that conscience is the product ofPresbyterian piety. Not everyone whocalls himself a Presbyterian possessesin any full measure this Presbyterianpiety, but where this brand of pietyhas held sway we find Christians whopersistently use the means of graceand devote themselves to God's serv­ice. My own parents went to churchas regularly as they went to work.Our churches are weak because theyare filled with fitful and spasmodicChristians. Give us more of these old­fashioned steadfast Christians.

Again Presbyterian piety has beencharacterized by family religion. Re­.cently reading a biographical sketchin a county history book, I cameacross the following: "Mrs. Smith isa member of the Reformed Church.Mr. Smith is a Democrat." This la­mentable state of affairs has been all

too common in our churches, butwhere Presbyterian piety has takenfull root even the father is a Chris­tian and a priest in the home. TheReformed churches, especially theDutch, have emphasized the covenanttheology with its family implications.An unscriptural individualism hasbeen avoided and the Lord has blessedthem by giving them Christian fami­lies and homes, homes in which thereare family prayers and where theScriptures and catechisms are taught.There has been a sad decline of suchfamily religion in our day, even inour own churches. Nothing couldmore strengthen our corporate testi­mony than a revival of this charac­teristic of Presbyterian piety.

A final mark of Presbyterian pietyis its broad life- and world-view,eschewing the narrowness too oftenfound. The early Presbyterians inAmerica were quick to found schoolsand colleges, that their children mightread and that their ministers mightbe educated men. One of the gloriesof the Christian Reformed Church isher Christian schools, which she main­tains in order that her children mayreceive it consistently Christian edu­cation. In politics, where the Re­formed churches have been estab­lished, the principles of liberty anddemocracy have been propagated anddefended. So the Hollanders underWilliam of Orange resisted the tyr­anny of the Spanish king, the Puri­tans overthrew the Stuarts in Eng­land and the Presbyterians played aleading part in the American Revolu­tion. The Christian is to enter into allfields of human endeavor and devel­op them for the glory of God. Thusall life becomes religious; our pietycannot be narrowly confined, but mustembrace every phase of life.

Errors to Be AvoidedHaving devoted considerable space

to the praise of Presbyterian piety Ido not feel I should close withoutpointing out some of the shortcomingswhich have commonly come to ex­pression among Presbyterians. Theseare not faults which are inherent inPresbyterian piety, which we have de­scribed as based on sound doctrine.Rather, they are the pitfalls whichhave beset Presbyterians in spite oftheir sound doctrine. At times Pres­byterians have been ascetic in theirpiety. There has been a tendency tohold that many of the good things of

1939 THE PRESBYTERIAN GUARDIAN 217

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est in doctrine, we are tempted tooverlook and minimize the importanceof the devotional life. It has been saidthat Westminster stands for a coldand dead orthodoxy, that her studentshave no religious experience or zealfor souls. Such charges I am firmlyconvinced are untrue. But I am con­cerned lest they should ever in anydegree become true. Let us bewarelest in our emphasis upon true doc­trine we forget to nurture our soulsupon the Word, lest we fail day byday to walk with God, lest we do notpossess that union with the indwellingChrist. If we fail to keep our devo­tional life strong and deep let us beassured that our piety is an abberra­tion from true Presbyterian piety.

A Noble HeritageWe follow in a great tradition. We

walk in the footsteps of Calvin, Knox,Edwards, Kuyper, Hodge, Thornwell,Warfield and Machen - giants whofought for the Lord. We also followin the footsteps of humble saints inthe Rhine valley, by Netherland dikes,in Scottish villages, in crude Ameri­can backwoods cabins, who walkedhumbly with their .God and rearedtheir children in the nurture and ad­monition of the Lord. They have la­bored and we have entered into theirlabors. I exhort you students to giveyourselves to study, to learn the greattruths of our faith, to sharpen yourminds that they may become as two­edged swords in the service of theLord, but withal I exhort you to fol­low after that Scriptural holinesswithout which no man, not even aPresbyterian minister, shall so muchas see the Lord.

life are evil. This was true, for in­stance, of the Puritans who seem tohave gone beyond the Scripture in therigidity of their morality. In theScottish piety, at least, I feel therehas been an excessive introspection.From a good emphasis on the need ofheart-searching to be sure that wetruly believe, there developed an over­emphasis on the subjective aspects.We can see this in a continual look­ing for the "marks of faith" and inthe refusal of good and devout mento come to the Lord's Table lest theycome unworthily. However, we blitheand extroverted Americans seem tobe in no danger of this shortcoming.

The one great departure from truepiety, to which Presbyterians haveoften been subject in some degree atleast, is the lack of a warm and per­sonal witness to others of Jesus Christas Saviour. Presbyterians have beenliberal givers; they have a fine rec­ord of missionary interest and sup­port, as witnessed by worldwide Pres­byterian missions today, but somehowthere has frequently been a lack ofpersonal witness. The virtue of a dig­nified and austere faith may all tooeasily turn into the vice of a faiththat is reserved and indifferent tothose without. The New Testamentchurch grew because it was a wit­nessing church. The growing denomi­nations of today, many of them fa­natic and extreme, progress because oftheir unflagging evangelism. We hereat Westminster have a peculiar oppor­tunity to combine both the doctrineand the witness of the ReformedFaith. Students come from variedbackgrounds, many of them from typesof piety which have maintainedstrongly the note of personal witness­ing. May we have here at Westmin­ster, then, a combination of the vir­tues of the old Presbyterian pietywith a zeal for evangelism and soul­winning.

Just at this point we are confrontedwith a very real peril. This school hasplaced a tremendous emphasis on doc­trine. We have done this because wethink doctrine should always be em­phasized as fundamental to Christian­ity. But we have redoubled our em­phasis because of our conviction thatnever was there a greater need for thedoctrinal note than today. This is anon-doctrinal, anti-intellectual age andit is our mission to proclaim the greatScriptural doctrines of the ReformedFaith. But just because of our inter-

218 THE PRESBYTERIAN GUARDIAN November

LOAN WANTEDThe Grace Presbyterian Church of White

Horse, Trenton, N. J., wishes to borrow $2200on interest in order to purchase building andlot now used for manse and church. Propertyvalued at more than $3500. Write A. R.Jackson, Columbus, N. J.

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MISSION COMMITTEES ISSUECALL FOR ADAY OF PRAYER

TH E Home and Foreign MissionsCommittees of The Orthodox Pres­

byterian Church, through their chair­men, have issued to the ministers andmembers of the church a call to setaside Wednesday, November 22nd, asa Day of Prayer. It is hoped that theentire church will respond by givingover that day to special intercession,unitedly humbling themselves beforeGod and seeking His continued favorand blessing upon their efforts.

"There are many things for whichwe ought to pray," says the letterfrom the committee chairmen. "Wemention a few of these for your con­sideration. Pray that God wiIl stir ineach of our hearts, cleansing us from

any sin that may be hindering His fuIlblessing from being poured out uponus and through us to others. Praythat souls may be saved and that be­lievers may be built up in the mostholy faith. Pray for our church in allof its activities and interests, thatGod may be given the preeminenceand be glorified. Pray for the homeand foreign missionaries that theymay be given renewed courage,strength and vision for their tasks.Pray that sufficient funds may be sentin from month to month in order toenable the committees to pay salariesin full. Pray for Westminster Theo­logical Seminary and its importantwork of training men for the pasto­rate and mission fields. Pray for THEPRESBYTERIAN GUARDIAN that its voicemay be heard by a greater numberthroughout the world."

Address

UNION GOSPEL PRESSBox 6059 ClevelcmcL Ohio News From the Presbyteries

its membership.At the meeting of presbytery on

September 20th Mr. Dwight H.Poundstone was ordained and in­stalled as pastor of the BeverlyChurch. Ministers participating in theservice were: Donald K. Blackie,William HarIlee Bordeaux, Glenn A.Coie, RusseIl D. Piper, E. LynneWade and Robert K. Churchill.Chairmen of the presbytery's stand­ing committees were appointed as fol­lows: Church Extension and Evan­gelism, Mr. Wade; Credentials, Dr.Blackie; Presbytery Records, Mr.ChurchiII; and the special MissionaryCommittee, Mr. Poundstone.

New York and New England

COV EN A N T CHURCH, Roches­ter: At the communion service

on October 1st six new communicantmembers united with the church andtwo covenant children were baptized.On October 8th the Rev. Henry W.Coray was the guest preacher bothmorning and evening, and on the fol­lowing day showed motion picturesof his missionary field before a largegathering.

Second Parish Church, Portland:Missionary interests have occupiedthe attention of the congregation inrecent weeks. On October 8th theRev. Robert S. Marsden, general sec­retary of the mission committees,preached at both services and two

California

BE VE RL Y CHURCH, 359 S.Woods Avenue, East Los An­

geles: A capacity congregation at­tended the communion service onOctober 8th, at which time one newmember was received. Sunday schoolattendance on that date was 102, witheven larger numbers expected onRaIly Day. The pastor, the Rev.Dwight H. Poundstone, is planningto start a Bible class for school chil­dren, meeting one afternoon eachweek.

Couenunt Church, Addison andGrove Streets, Berkeley: The Rev.Robert K. Churchill, pastor, has beenasked by the president of the Berke­ley Baptist Divinity School to delivera two-hour lecture on Calvinism atthat institution.... The Women'sBerean Group is making quilts forthe missionaries of The OrthodoxPresbyterian Church at Christmas.

Westminster Church, 5638 YorkBoulevard, Los Angeles: On Sunday,October 22nd, the church held itsanniversary celebration. The Rev.Graeme Smith delivered the sermon,and two other Westminster graduates,E. Lynne \Vade and Paul Hittson,participated in the service, which wasin charge of the Challenger Quartetof the Bible Institute of Los Angeles.... The Women's Missionary Societyclaims a record in attendance, whichhas regularly been 100 per cent. ofChicaeo. III.

Charles Wesley wrote his beautifulhymn "Jesus, Lover Of My Soul" al­most two centuries ago. During theyears, it has brought refreshing com­fort to countless hearts. Every Sundayit is sung in hundredsof churches from"TABERNACLE HYMNS NUMBERTHREE"-the song book of the nation.A matchless collection of standard hymns andgospelsongsablazewith transformingpower.

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1939 THE PRESBYTERIAN GUARDIAN 219

HAVE YOU LOST YOUR INSURANCE? ------1We provide Benevolent Death Benefits for Christian people ages 2 to 65.Ask for information. Special encouragement to Pastors and Christianworkers. DIRECTED BY CHRISTIAN MEN

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New Jersey

TH E fall meeting of the New JerseyWomen's Presbyterial was held in

conjunction with the meeting of pres­bytery on October 10th in the Cove­nant Church of Vineland. The morn­ing was given over to a devotionalservice and group discussions of mis­sionary problems. After a luncheonserved by ladies of the host church,an address was given by Mrs. DavidFreeman concerning her work amongthe Jews in Philadelphia. About ahundred women were in attendance.

The Dakotas

TH E presbytery held its semi­annual meeting at Alexandria,

South Dakota, on September 19thand 20th. Seven ministers and fiveelders were present. The openingmeeting was addressed by the Rev.Calvin A. Busch of Aurora, N e­braska, on the subj ect: "Blessed arethe Peacemakers." On the followingday the presbytery noted the resigna­tion of the Rev. Jack Zandstra aspastor of the churches at Alexandriaand Bridgewater, dissolved thepastoral relationships, appointed amoderator and dismissed Mr. Zandstrato the Presbytery of Philadelphia.Other matters occupying the atten­tion of the presbytery were the ap­proval of its home missions reportand the preparation for next year'ssummer Bible conference.

Jennings IIIemorial Church, Omaha,Nebraska: Eleven communicant mem­bers were added to the church onOctober 1st, and four children werebaptized, bringing the roll of com­municant members to 53. The con­gregation has been given the oppor­tunity to purchase the building andlot which it now occupies at a costof $1500, and it is expected thataction will be taken on this offer inthe near future.

Aurora Church, Aurora, Nebraska:Catechism classes have been startedfor two different age groups amongthe grade school children. The pastor,the Rev. Calvin A. Busch, with hiselders is visiting every family in order

weeks later the Rev. Henry W. Coraywas the guest preacher on Rally Day.At another meeting Mr.Corayalsoshowed the motion pictures of hiswork.

Philadelphia

RE DEE MER CHURCH, Phila­delphia: The Rev. John H. Skil­

ton, Instructor in New Testament atWestminster Seminary, will teach theSunday school's Machen League class.The highest Sunday school attendancein the history of the church wasreached at Rally Day on October 8th.. . . The Machen League conducts avesper service every Sunday eveningin a convalescent home in the neigh­borhood of the church.

Atonement Church, Philadelphia:Mr. Eugene Bradford, a student atWestminster Seminary, is supplyingthe pulpit of this church.

Li71ingstone Memorial Church, Phil­adelphia: For the school year of1939-40 Westminster students YuneSun Park and Paul Bohn have beenappointed to supply the pulpit of thischurch. On October 8th the Rev. Pro­fessor R. B. Kuiper conducted thecommunion service. Although the at­tendance is small, this church forNegroes has shown great loyalty andperseverance in the task of buildingup the congregation.

Bethany Church, Nottingham: Dur­ing the week of October 1st the Rev.David Freeman of Philadelphia con­ducted a series of evangelistic serviceson the theme of "Our personal rela­tion to the second coming of Christ."

Calvary Church, Middletown,Penna.: Recently a Bible study groupwas organized, composed of youngpeople of 8th grade and high schoolage. Another of the active organiza­tions is the Young People's Fellow­ship, made up of young marriedcouples and young people over highschool age. On alternate Monday eve­nings this group meets for Biblestudy, which is followed by a periodof games and refreshments. At arecent meeting 39 persons were pres­ent.

Calvary Church, Willoin Grove:On Thursday afternoon, October 19th,the Women's Missionary Society in­vited the society of the CalvaryChurch of Germantown to meet withthem in joint session. Followingluncheon, the two groups exchangedexperiences and ideas and told of theprogress of their work.

220 THE PRESBYTERIAN GUARDIAN November, 1939

to urge upon them the need in thespiritual life of every member forfamily devotions. This is the firstvisitation of its kind, and it is hopedto make it an annual event.

Wilton, North Dakota: The Rev.C. A. Balcom conducted an all-dayrally at the mission church just eastof Wilton on October 1st. The Sun­day schools of \Vilton, Baldwin,

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Naughton, Rock Hill and PleasantView (all served by Mr. Balcom)were represented.

Lincoln, Nebraska: The Rev.Thomas M. Cooper, pastor of thechurch, reports that, on a recentSunday, there were 32 in Sundayschool, 38 at the morning service and35 at the evening service, includingseveral members of the PresbyterianChurch in the U.S.A.... Mr. Cooperand his wife are rejoicing in thearrival of their daughter, ThoraHelen, born on August 19th.

PHILADELPHIA CONGREGATIONPURCHASES CHURCH PROPERTY

WIT H the purchase of a three­story dwelling on Monday, Oc­

tober 2nd, Gethsemane OrthodoxPresbyterian Church of Philadelphiabecame the first of that denominationin the city of Philadelphia to worshipin its own building. The congregationhas occupied the building under leasesince last December.

The new church is excellently lo­cated at 2510 South 65th Street, only200 feet from the corner of ElmwoodAvenue. A trolley line to the centerof the city and a bus line from thewell-populated 69th Street sectioncome right to that corner. The vari­ous rooms of the house providelodging for the pastor, and Bibleschool classroms-a welcome changefrom the confusion of having allclasses in one room. Alterations weremade last December by the men ofthe church to provide an auditoriumon the first floor, but now furtherchanges are being made to enlargethe seating capacity. In the rear ofthe property is a large brick buildingwhich gives a substantial incomethrough rental as a machine shop.

Gethsemane Church was organizedin June, 1936, by members of FaithPresbyterian Church who left thePresbyterian Church in the U.S.A.with their pastor, the Rev. RobertMoody Holmes, just two weeks beforetheir new stone church was to bededicated. From that time until De­cember, 1938, they held their servicesin a one-room store building on 63rdStreet, three blocks below ElmwoodAvenue. Six months after leaving theold denomination Mr. Holmes ac-

cepted the call of the Covenant Ortho­dox Presbyterian Church in Roch­ester, N. Y. He was succeeded sixmonths later by the Rev. John PattonGalbraith, who is now the pastor.

SECOND OPENING EXERCISESHELD BY CALVIN INSTITUTE

TH E Calvin Institute of the Bibleobserved its second annual Open­

ing Exercises Monday evening, Oc­tober 2nd, at the Young Men's He­brew Association in Philadelphia.About 75 friends and students of theschool attended the service at whichthe Rev. Edward J. Young presided.The Scripture lesson, Psalm 19, wasread by Mr. Young, and prayer wasoffered by the Rev. Leslie W. Sloat."The Written and the Living Word"was the theme of the address deliv­ered by the Rev. John H. Skilton.

This meeting began the second yearof a Bible institute designed to ac­quaint laymen with God's holy Wordin order that they may more intelli­gently serve and glorify Him. Allinstruction is in harmony with thesystem of doctrine contained in theBible and expounded in the secondarystandards of The Orthodox Presby­terian Church: the Westminster Con­fession of Faith and Catechisms.

Laymen of all denominations areinvited to enroll as students in theCalvin Institute. The only stipulationsare that each student must be at least16 years of age or a high schoolgraduate, and that he must present aletter of recommendation from hispastor. At the end of the four-yearcourse those who have successfullycompleted the prescribed study willbe awarded diplomas. Classes thissemester are: Christian Pedagogy,Bible Doctrine, Church History,Psalms, Bible History, and Introduc­tion to Books of the Bible.

Denominations represented in thestudent body this year include Ortho­dox Presbyterian, United Presbyte­rian, Evangelical and Reformed,Methodist and Episcopal churches.The registration fee is $1.50 persemester; there is no charge for tu­ition. For further information addressthe Rev. Charles G. Schauffele, regis­trar, 4007 Pine Street, Philadelphia,Penna.

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