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VOL.
XXII
ALLEGHENY,
PA.,
JUNE
15,
1901
VIEWS
FROM
THE
WATCH
TOWER
No.
12
FAMISHING
FOR
THE
BREAD
OF
LIFE
Some
who
are
awaking
are
crying
out
for
bread--the
bread
of
truth,
instead
of
the
stones
of
error
offered
by
the
various
crepds.
The
Rev.
T.
Chalmers
voicfld
the
sentiments
of
an
increasing
number,
whfln,
not
long
since,
he
said:-
"We
cannot
resist
the
inevitable.
The
creed
of
Calvin·
ism
is
like
a
coat
which
is
becoming
too
small
for
the
rapid
growth
of
human
thought.
With
every
movement
of
the
arms
it
will
be
sure
to
rip
somewhere,
unless
we
refrain
from
all
vigorous
exercise.
We
do
not
want
any
coat
which
binds
us
so
tightly
that
we
cannot
act
with
freedom.
It
i!'l
folly
to
attempt
to
keep
pace
with
the
ripping
of
the
coat
by
a
little
sewing
here
and
there.
It
is
too
small,
and
no
amount
of
sewing
and
patching
will
help
it
any.
It
may
have
a
good
deal
of
goot}
material
which
may
be
kept
and
still
used,
but
the
system
of
Oalvinism,
as
a
system,
has
done
its
service
for
humanity.
We
don't
want
systems
any
more.
We
want
lib
erty
and
truth
and
love
and
righteousness.
We
want
more
of
Christ
and
less
of
creed.
We
want
still
to
grow-to
grow
until
we
come
into
the
unity
of
the
faith
and
of
the
knowl·
edge
of
the
Son
of
God
unto
the
perfect
man,
unto
the
ful
ness
of
the
measure
of
the
stature
of
Christ."
stitions
of
the
"dark
ages,"
is
an
infalltble
statement
of
the
truth,
and
therefore
unalterable,
unchangeable.
Neither
their
own
nor
other
hands
must
shatter
their
idol.
Neither
will
they
admit
that
It
has
!tn
ugly
and
a.
repulsive
look,
and
if
not
broken
up
and
burned
should
at
least
be
veiled
from
public
view.
The
resolution
wInch
now
comforts
and
rejoices
the
Assembly
and
the
large
and
intelligent,
but
blindly
stub
born
body
of
Presbyterians,
is
that
therr
idol
shall
not
be
harmed,
nor
covered
nor
veiled
i-it
will
be
merely
set
back
in
the
rear,
so
as
not
to
be
so
conspicuous
to
outsiders
and
new
beginners,
and
it
will
be
represented
at
the
front
door
by
a
more
lovable-looking,
a
more
angl'lic
idol.
In
other
words,
Doctor
Moffat
tells
the
"orld
and
the
maSg
of
Presbyt~rians
and
the
vast
majority
of
the
Assembly,
that
the
Westmmster
Confe3slOn
is
so
"deep"
that
few
but
himself
can
really
undcrstand
and
interpret
it.
He
assures
them
that
what
appears
to
them
to
be
black
is
really
the
purest
of
white,
and
that
men
of
sufficient
ability
to
demonstrate
this
to
the
Christian
world,
have
been
put
upon
the
committee
which
is
to
report
such
a
modernized
explanation
of
the
\Vest
minster
Confession.
No
wonder
thl're
was
applause
at
such
a
suggestion
;-that
the
Idol
need
not
be
destroyed
nor
even
maimed.
Moreover,
it
was
not
merely
the
idol
that
they
eared
for,
but
more
especially
themselves,
the
priests
of
that
idol;
for
whatever
would
discredit
it,
would
discretlit
them.
If
it
were
provl'n
faulty,
fallible,
the
same
would
be
true
of
them;
for
had
they
not
sworn
them~elves
and
each
other
to
the
reliability
of
this
idel?
And
if
they
now
well'
to
admit
error,
falsehood,
misrepresentation
of
the
divine
character
and
Word
and
plan,
who
would
receive
their
testimony
as
in
fallible
hereafter?
Would
there
not
be
great
danger
that
some
of
the
best
of
the
"sheep"
would
cease
to
follow
tra·
ditions
of
men
and
seek
instead
the
voice
of
the
Good
Shep
herd
Jesus
and
his
leading
into
the
green
pa'3tures
and
by
the
still
waters
of
his
Word?
Later
Dr.
Moffat
put
his
thought
into
the
following
words
which
were
adopted
as
a
part
of
the
Assembly's
instructions
to
its
committee,
which
has
a
year
in
which
to
fix
up
the
substitute
idol
and
see
how
lovely
it
can
be
made,
and
yet
bear
some
faint
traces
ot
family
likeness
to
its
still-to·live
parent,
the
Westminster
Confession,
to
which
it
will
bear
the
relationship
of
representative,
but
not
of
substitute.
The
resolution
follows:-
"We
recommend
that
this
committee
be
instructed
to
pre
pare
and
submit
to
the
next
General
Assembly
for
such
dis
position
as
may
be
judged
to
be
wise,
a
brief
statement
of
the
reformed
faith,
in
untechnical
terms,
the
said
statement
to
be
prepared
with
a
view
to
its
being
employed
to
give
in
formation
and
a
better
understanding
of
our
doctrinal
be
liefs,
and
not
with
a
view
to
its
becoming
a
substitute
or
an
alternative
of
our
Confession
of
Faith."
PRESBYTERIAN
CREED
REVISION
The
Gener~1
Assembly
of
the
Church
of
the
Presbyterians,
who~e
name"
are
wllttcn
on
earth
(compare
Heb.
12
:23),
has
agaIn
been
forced
to
di~cu~s
It"
creed
in
response
to
the
gen
eral
clamor
of
its
pcople,
who
want
to
be
told
whether
or
not
they
stl
II
belIeve
it;
or
whether
or
not
they
may
do
just
a
little
thinking
for
themselves.
"'hell
the
Assf'mbly
con
H'ned
in
Philadelphia,
Pa.,
its
conullittee
f('ported
:-A
majority
favoring
some
sort
of
an
ulIll'n,llllent
or
rCV1Rion,
and
a
nllnonty
favonng
no
revision,
no
ehange.
The
Assembly
sided
with
the
majority,
and
the
Ihseu~~i(J1l
pro
and
eon
~ho\\
cd
considerable
warmth
at
times.
TIcv.
D.
S.
Kennedv
was
the
bravest
of
the
brave
in
de
fending
the
creed
whl~h
has
so
nauseated
the
tender-hearted,
and
/'0
severely
tned
their
faIth's
unreason.
He
repudiated
the
sbtement
that
"minister::;
of
the
Gospel
and
elders
in
the
church
do
not
believe
the
oath
of
onlination
they
have
taken."
He
challenged
any
man
on
the
11001'
to
dispute
his
statement!
And,
strange
(?)
to
say,
not
onc
of
the
Assembly
was
will
ing
to
saenflce
himself
by
admitting
himself
to
be
a
violator
of
his
eon~eien('e
amI
of
his
oath
of
consecration
;-by
admit
ting
that
he
neither
believed
the
\Vestmmster
Confession,
nor
taught
it.
Judge
J.
K.
Ewing
took
the
same
stand
against
all
]l"
vi~ion,
IS~Ylng:-
"I
prote"t
against
changing
the
Confession
for
the
sake
of
popularIty;
tor
a'3
the
dHUdl
go('::;
up
in
popularity.
it
usually
goe"
down
in
spirituality.
When
the
church
flirts
WIth
this
i,lea
it
falls
into
a
ditch.
You
will
never
convert
the
\\orlfl
hy
populanzing
the
doctrine
of
the
church.
The
ConfeSSIOn
in
its
present
form
is
popular
enough
for
me."
But
the
majority,
wit]lout,
perhaps,
being
more
consci·
entious,
\\
ere
le'3s
brave.
1f
their
consciences
could
have
a
lIttle
relid
thl'y
wanted
It.
It
was
at
this
time,
after
several
days
of
discussion,
that
Rev.
Moffat,
D.
D.,
brought
order
out
of
confn~ion,
and
a
rainbow
in
the
Assembly's
clouds
by
some
skillful
word-strategy.
He
is
reported
to
have
said:-
"What
i'3
this
whole
matter
about?
Is
it
revision?
There
is
no
revision
before
this
Assembly.
I
don't
know
what
I
am,
a
revisionist,
or
an
anti-revisionist,
for
revision
is
not
before
us
at
all.
This
majority
report
only
asks
for
mol'€'
time
and
authority.
Probably
revision
will
be
before
us
next
year;
if
it
is,
then
thfl
speech
Dr.
Kennedy
made
this
morn·
ing
will
be
right
in
place.
How
do
these
men
know
that
a
new
crl'Cd
\\
ill
be
the
outcome
of
the
adoption
of
the
rna·
jority
report?
I
admire
their
imagination,
but
I
do
not
ad·
mire
their
exegetical
ability.
"I
will
guarantee
that
if
there
is
any
heresy
in
the
re
port
they
bring
in
next
year,
the
Assembly
of
1902
will
burn
the
whole
document.
This
new
creed
proposed
is
to
sustain
the
same
relation
to
the
Confession
of
Faith
that
the
Shorter
Catechism
sustains
to
the
Larger
Catechi~m.
The
West·
minster
divines
maintained
that
the
Shorter
Catechism
was
b2tter
suited
to
the
wants
of
the
common
people
than
the
larger
one,
then
why
be
afraid
to
go
on
with
this
subject?
The
whole
thing
is
under
proper
ecclesiastical
supervision.
The
presbyteries
asked
for
it.
The
last
Assembly
discussed
it
and
appointed
the
committee
and
they
have
done
their
work
well.
I
am
sorry
to
see
men
belittle
this
work.
One
hun
dred
and
fifty
presbyter
ies
asked
for
some
change.
What
would
be
your
attitude
if
that
number
asked
for
the
dismis
sal
of
the
whole
subject?
"I
claim
it
is
not
wise
for
this
Assembly
to
disregard
the
voice
of
the
church
in
this
matter,
and
we
should
hesitate
long
before
we
say
to
them,
Be
still.
Preachers
who
come
to
the
Ccncral
AS~l'mbly
ou~ht
to
practice
what
they
preach.
I
have
s~
mpathy
with
the
common
people,
and
they
are
demand
ing
~ome
changes.
Theologians
can
get
along
with
the
creed
a'3
it
IS;
hut
the
('ommon
people
cannot,
and
I
only
want
our
belief
statl'll
so
they
can
understand
it,
and
when
it
is
thus
statp!l.
a
III
I
not
till
then,
will
all
denominations
say:
'Why,
they
bellCt:e
just
1chat
we
do
I'
"The
saddest
declaration
I
have
ever
heard
was:
'We
simp
lv
cannot
tell
the
world
what
we
believe.'
This
is
not
true.
Allopt
the
rna
jority
report
and
we
will
then
get
a
statement
RELIGIOUS
FEDERATIONS
AND
TRUSTS
of
what
we
believe,
and
all
the
world
will
bfllieve
it.'
Long
ago
we
pointed
out
that
combination
would
be
the
"Trem€'ndous
applause
followed
the
address."
order
of
the
churches
and
the
world
for
the
new
century;-
The
di~-ease
affecting
Presbyterianism,
the
Assembly
would
that
these
will
be
the
great
giants
of
the
end
of
this
age,
have
U'3
think
l\
l'ery
peculwr
one.
They
wish
their
Christiau
and
make
necessary
the
symbolic
fire
which
will
destroy
neiglibors
and
friends
to
think
that
thp
Westminster
Confes·
present
systems,
corre'lponding
to
the
giants,
whose
wisdom
sion
of
Faith,
framed
shortly
after
emergence
from
the
super·
and
super-ability
and
tyranny
preceeded
the
literal
destruc
(195-196)
[2830]
Vou. XXII ALLEGHENY, PA., JUNE 15, 1901 No. 12 VIEWS FROM THE WATCH TOWER PRESBYTERIAN CREED REVISION The General Assembly of the Church of the Presbyterians, whose names are wiitten on earth (compare Heb. 12:23), has again been forced to discuss its creed in response to the general clamor of its people, who want to be told whether or not they still beheve it; or whether or not they may do just a little thinking for themselves. When the Assembly convened in Philadelphia, Pa., its committee reported:—A majority favoring some sort of an amendment or revision, and a minority favoring no revision, no change. The Assembly sided with the majority, and the discussion pro and con showed considerable warmth at times. Rev. D. S. Kennedy was the bravest of the brave in defending the creed which has so nauseated the tender-hearted, and so severely tried their faith’s unreason. He repudiated the statement that “ministers of the Gospel and elders in the church do not believe the oath of ordination they have taken.” He challenged any man on the floor to dispute his statement! And, strange (2?) to say, not one of the Assembly was willing to sacrifice himself by admitting himself to be a violator of his conscience and of his oath of consecration ;—by admitting that he neither believed the Westminster Confession, nor taught it. Judge J. K. Ewing took the same stand against all 1evision, saying :— “J protest against changing the Confession for the sake of popularity; tor as the church goes up in popularity. it usually goes down in spirituality. When the church flirts with this idea it falls into a ditch. You will never convert the world by popularizing the doctrine of the church. The Confession in its present form is popular enough for me.” But the majority, without, perhaps, being more conscientious, were less brave. if their consciences could have a little relief they wanted it. It was at this time, after several days of discussion, that Rev. Moffat, D. D., brought order out of confusion, and a rainbow in the Assembly’s clouds by some skillful word-strategy. He is reported to have said:— “What is this whole matter about? Is it revision? There is no revision before this Assembly. I don’t know what I am, a revisionist, or an anti-revisionist, for revision is not before us at all. This majority report only asks for more time and authority. Probably revision will be before us neat year; if it is, then the speech Dr. Kennedy made this morning will be right in place. How do these men know that a new creed will be the outcome of the adoption of the majority report? I admire their imagination, but I do not admire their exegetical ability. “I will guarantee that if there is any heresy in the report they bring in next year, the Assembly of 1902 will burn the whole document. This new creed proposed is to sustain the same relation to the Confession of Faith that the Shorter Catechism sustains to the Larger Catechism. The Westminster divines maintained that the Shorter Catechism was better suited to the wants of the common people than the larger one, then why be afraid to go on with this subject? The whole thing is under proper ecclesiastical supervision. The presbyteries asked for it. The last Assembly discussed it and appointed the committee and they have done their work well. I am sorry to see men belittle this work. One hundred and fifty presbyteries asked for some change. What would be your attitude if that number asked for the dismissal of the whole subject? “T claim it is not wise for this Assembly to disregard the voice of the church in this matter, and we should hesitate long before we say to them, Be still, Preachers who come to the General Assembly ought to practice what they preach. I have s\mpathy with the common people, and they are demanding some changes. Theologians can get along with the creed as it 1s; but the common people cannot, and I only want our belief stated so they can understand it, and when it is thus stated, and not till then, will all denominations say: ‘Why, they believe just what we do!’ “The saddest declaration I have ever heard was: ‘We simply cannot tell the world what we believe.’ This is not true. Adopt the majority report and we will then get a statement of what we believe, and all the world will believe it.’ “Tremendous applause followed the address.” The dis-ease affecting Presbyterianism, the Assembly would have us think a very peculiar one. They wish their Christian neighbors and friends to think that the Westminster Confession of Faith, framed shortly after emergence from the super (195-196) stitions of the “dark ages,” is an infallible statement of the truth, and therefore unalterable, unchangeable. Neither their own nor other hands must shatter their idol. Neither will they admit that it has an ugly and a repulsive look, and if not broken up and burned should at least be veiled from public view. ‘The resolution which now comforts and rejoices the Assembly and the large and intelligent, but blindly stubborn body of Presbyterians, is that their idol shall not be harmed, nor covered nor veiled;—it will be merely set back in the rear, so as not to be so conspicuous to outsiders and new beginners, and it will be represented at the front door by a more lovable-looking, a more angelic idol. In other words, Doctor Moffat tells the world and the mass of Presbyterians and the vast majority of the Assembly, that the Westminster Confession is so “deep” that few but himself can really understand and interpret it. He assures them that what appears to them to be black is really the purest of white, and that men of sufficient ability to demonstrate this to the Christian world, have been put upon the committee which is to report such a modernized explanation of the Westminster Confession. No wonder there was applause at such a suggestion;—that the idol need not be destroyed nor even maimed. Moreover, it was not merely the idol that they cared for, but more especially themselves, the priests of that idol; for whatever would discredit it, would discredit them. If it were proven faulty, fallible, the same would be true of them; for had they not sworn themselves and each other to the reliability of this idcl? And if they now were to admit error, falsehood, misrepresentation of the divine character and Word and plan, who would receive their testimony as infallible hereafter? Would there not be great danger that some of the best of the “sheep” would cease to follow traditions of men and seek instead the voice of the Good Shepherd Jesus and his leading into the green pastures and by the still waters of his Word? Later Dr. Moffat put his thought into the following words which were adopted as a part of the Assembly’s instructions to its committee, which has a year in which to fix up the substitute idol and see how lovely it can be made, and yet bear some faint traces ot family likeness to its still-to-live parent, the Westminster Confession, to which it will bear the relationship of representative, but not of substitute. The resolution follows :— “We recommend that this committee be instructed to pre pare and submit to the next General Assembly for such disposition as may be judged to be wise, a brief statement of the reformed faith, in untechnical terms, the said statement to be prepared with a view to its being employed to give information and a better understanding of our doctrinal beliefs, and not with a view to its becoming a substitute or an alternative of our Confession of Faith.” FAMISHING FOR THE BREAD OF LIFE Some who are awaking are crying out for bread—the bread of truth, instead of the stones of error offered by the various creeds, The Rev. T. Chalmers veiced the sentiments of an increasing number, when, not long since, he said:— “We cannot resist the inevitable. The creed of Calvinism is like a coat which is becoming too small for the rapid growth of human thought. With every movement of the arms it will be sure to rip somewhere, unless we refrain from all vigorous exercise. We do not want any coat which binds us so tightly that we cannot act with freedom. It is folly to attempt to keep pace with the ripping of the coat by a little sewing here and there. It is too small, and no amount of sewing and patching will help it any. It may have a good deal of good material which may be kept and still used, but the system of Calvinism, as a system, has done its service for humanity. We don’t want systems any more. We want liberty and truth and love and righteousness. We want more of Christ and less of creed. We want still to grow—to grow until we come into the unity of the faith and of the knowledge of the Son of God unto the perfect man, unto the fulness of the measure of the stature of Christ.” RELIGIOUS FEDERATIONS AND TRUSTS Long ago we pointed out that combination would be the order of the churches and the world for the new century ;— that these will be the greut giants of the end of this age, and make necessary the symbolic fire which will destroy present systems, corresponding to the giants, whose wisdom and super-ability and tyranny preceeded the literal destruc [2830]
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