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The Presbyterian of the South : [combining the] Southwestern Presbyterian, Central Presbyterian, Southern Presbyterian. [volume] (Atlanta, Ga.) 1909-1931, December 27, 1922, Image 4

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Persistent link: https://chroniclingamerica.loc.gov/lccn/10021978/1922-12-27/ed-1/seq-4/

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too much organization nor too much giving,
but these will not be sustained without the
vitality and power that comes from the recog
nition of the obligation that rests upon every
individual Christian to have a part in bringing
the lost to the Saviour.
A strategic point has been gained in the or
ganization of our Christian business men into
evangelistic clubs. With these business men
stepping forward to take their rightful place
of leadership in personal evangelism may we
not hope and pray that the time is at hand
when every organization of the Church, what
ever other activities may engage its time and
attention, may recognize its supreme obliga
tion and its highest privilege in having a part
in bringing others into the Kingdom through
personal touch and effort.
Tuscaloosa, Ala. %
By Rev. I). P. Wilkinson.
Rev. C. O'N. Martindale in a recent article
in the Presbyterian of the South claims it is.
Not only so, but he says, "No theological schol
ar of repute in the world today denies that the
Bible is preinillennial. All the higher critics
openly admit it." We wonder if he expects
any one to take that statement seriously. Has
he become so obsessed with his Millennial the
ory that he really believes it? If so, it only
shows how far afield hobby-riding will take
any one.
Pre-Millennialists are noted as great claim
ers. They keep at hand a long list of impres
sive looking names of noted men who were, and
are pre-Millennialists. These names are consid
ered as an unanswerable argument in favor of
the theory. Our brother saves space and time
by just claiming all scholars of all schools of
thought. By this he qualifies as a true blue
The report of the Prophetic Conference held
in Chicago in 1914 has in it a list of 453 names
of men more or less famous, and all claimed to
be Pre-Millennialists. An examination of the
list will show some interesting facts: (a) Some
of the men are not Pres. at all. (b) Only nine
are professional Bible teachers, (c) Less than
a dozen are noted scholars, (d) The confer
ence addresses are utterly lacking in signs of
scholarship. Where were their noted "theolo
gical scholars?"
Dr. Snowden, Professor of Theology in West
em Theological Seminary, says he made an in
vestigation in twenty-seven leading institutions
in eight denominations, and out of 236 mem
bers of faculties of these Theological Semina
ries only eight are Pre-Millennialists. Now
these Seminaries are just the places for "theo
logical scholars." They ought to be there.
They are there. The churches have picked
their most scholarly men for these places. Here
we have 228 scholars out of 236 who deny that
the Bible is a Pre-Millennial Book. But facts
like these can make no impression on a true
Pre. He will shut his eyes and go on making
sweeping claims.
Mr. Martindale charges me with ignorance,
and unfair misrepresentations, and several
other unnice things in my criticism of his pam
phlet. He reminds us of what some one said
of Dr. West, a noted Pre. of by-gone days:
"He uses strong language, and it is always
dangerous to differ from him. In fact, for
friend or foe to differ from him, is to incur
instant sentence of exegetical death." His
spirit still lives.
Perhaps I did not present every shade of
the brother's theological belief. All Pres. do
not believe and teach the same things. They
range from the mild type, as Dr. Erdman of
Princeton and his followers, to the extreme
type, as Drs. Scofield, Blackstone and their
followers. The mild school does not seriously
depart from our Presbyterian Standards; but
when a Presbyterian allies himself with the ex
treme type, he seriously "departs from his
Let us suppose Mr. Martindale had a large
elass of young people. They are prospective
teachers, officers, preachers and missionaries.
They are studying our Presbyterian Standards.
Now what will happen if the teacher stands by
his Pre. doctrines? When they take up the
Confession of Faith things will go nicely till
they get to Chap. Y, Sec. VII, which says:
"As the providence of God doth, in general,
reach to all creatures, so, after a most special
manner, it taketh care of His Church and dis
poseth all things to the good thereof."
I imagine I can hear the teacher say, "Now,
class, I can't accept that. It is not true. The
parables of the mustard seed and leaven most
clearly teach that 'Christianity, embodied in
the Church, while beginning as the smallest
of seeds, has now grown so big that it is be
come the hold of every foul spirit and the cage
of every unclean and hateful bird; in the lump
of the Church a leaven-like mystery of iniquity
is all-pervasively at work, to close only with
the return of the Lord Jesus.' " (See his pam
phlet, page 8.)
When Chap. XIX, Sec. Ill, is reached more
trouble begins. It teaches here that God's
people, Israel, was a church. The teacher will
enter his protest. He will tell his class the
Confession is wrong. He will tell the elass
that there was no church in the old dispensa
tion. The church is a "Mystery not revealed
until the days of the Apostles." (See pam
phlet page 10.)
The class reaches Chap. XXV, Sec. II. It
says the visible church is the Kingdom of the
Lord Jesus Christ. Here, we apprehend, the
teacher will use sharp language in denial of that
statement. This doctrine is especially distasteful
to his school of interpreters. They stoutly
claim the church is not a kingdom, but a mys
tery. That there is no kingdom yet, and will
not be till Christ returns and sets it up at Je
Chap. XXXII, Sec. II. "At the last clay,
such as are found alive shall not die, but be
changed : And all the dead shall be raised up
with the self-same bodies, and none other ? * ."
The teacher will take much time here, no doubt,
showing the class how full of errors this sec
tion is. lie will tell them that the saints will
be raised at least a thosuand years before the
last day. That there will be at least two res
urrections, if not more. And all the dead will
not be raised on the same day.
Chap. XXXIII, Sec. I, will be sharply criti
cised. He will deny this statement of the Con
fession : "In which day, not only the apostate
angels shall be judged, but likewise all persons
that have lived upon the earth, shall appear,
before the tribunal of Christ to give an ac
count of their thoughts, words and deeds."
He will try to convince the class that there will
be several judgment days and some of them
separated by a period of a thousand years.
So the class will be called upon about thirty
times to note errors and mistakes in the Stand
ards before they get through. "What sort of
Presbyterians will they make? How much
love will they have for our Standards? To
avoid the embarrassment our Pre. brethren can
avoid teaching the Standards. But what sort
of Presbyterians will that mean?
Our Brother Martindale ^ook some mighty
?solemn vows at his ordiriltion. In these vows
he said he believed and adopted the Confession
of Faith and Catechisms of the Church and
promised to exercise his ministry accordingly.
As he has moved from Presbytery to Presby
tery he has declared the same faith and made
the same promises.
I move we organize a Presbyterian Ministers'
class for the careful study of our Presbyte
rian Standards.
By Rev. C. E Paxson.
Many would rob us of our Divine Lord
by denying this truth so plainly taught in the
Word, it may be well to re-examine the evi
dences we have therein:
The first statement we find in Gen. 3:15
where God says to Satan: her seed shall bruise
thy head. This prophecy from the mouth of
Jehovah Himself undoubtedly refers to Christ
the Lord who overcame him that had the power
of death in His resurrection from the dead.
Over a hundred times we have this word
"seed" but in every other case it is used of a
man, not a woman.
The Two Great Songs.
In the first chapter of Luke we have the two
great inspired songs of the church, the Magnifi
cat and the Benedictus they are called. The
former begins with verse 46, and is spoken by
Mary while the latter is uttered by Zacharias.
As I)r. A. T. Schofield well says: "If we had
the song of Zacharias and the song of Joseph
we could understand it, for we know how in
the East the father sings with joy when a man
child is born into the world, but it is always
the father who sings, never the mother. But
Zacharias does all the singing at the birth ol
the Baptist, and Mary all the singing at the
birth of Christ. Joseph is absolutely dumb;
he does not sing a note."
"The father in the Holy Land is never dumb,
for children are welcomed there; he is perhaps
dumb with us, where children are not always
wanted ; but it is not so in the East, especially
among God's chosen people. This fact is suf
ficient itself to establish the Virgin Birth.
Otherwise the songs are absolutely inexpli
cable. There is no way of accounting for them
except that Joseph was not the father of our
Lord, while Zacharias was the father of the
<4It is to my mind the strongest proof of an
indirect nature. What need have we of farther
witness?" Anselm remarks: "God cart form
man in four ways: From a man and women,
as constant custom shows; from neither man
nor woman, as Adam ; from a man without a
woman, as Eve; or from a woman without a
man, as the Son of God."
St. Louis, Mo.
Spurgcon once said that a bird when it is
sitting on its eggs, or when the little ones
are newly hatched has about it a mother spirit,
so that it devotes all of its life to the feeding
of its little ones; other birds may be taking
their pleasures on the wing, but this bird sits
still, the livelong day and night, or its only
flights are to provide for gaping mouths which
seem to be never filled. A passion has taken
possession of the bird ; and something like it
comes over the true soul-winner. He would
gladly die to win souls ; he pines, he pleads,
he plods to bless those on whom his heart is
set. If these could be saved, he would pawn
half his heaven for it; aye, and sometimes, in
moments of enthusiasm, he is ready to barter
heaven altogether to win souls. Give us a
passion like that in this Church, so that we all
jfeel that all our work connected with the
Church, Sunday and week day, fails of its
supreme purpose unless it is redeeming the
lost; unless it is winning back men and women
who are in danger of eternal defeat, and noth
ing can stand in the way of our spiritual con
quest. ? Banks.

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