The Bible Presbyterian Church will wrap its own „extreme separa- tion‟ robes about it and lie down to its internal nightmares. . . . We must beware of extreme separation. We do not want to dry up like the Orthodox Presbyterian Church, or become a little, small group like the Reformed Episcopal Church. The whole field is wide open to a real reformation if we stay in the position where we believe God‟s Word requires us to stay and do everything in our power to reach in the most attractive, unoffensive, and winning way those who are still in the apostate churches, that they may come out. . . . May I say . . . , as one who has been in the church from the very first moment and who has given himself without stint to the building of the church and the establishment of churches here and there, that I realize that we are going to have struggles in our church, but they are struggles which none of us must avoid or be ashamed of. We must fight to build the church and we must fight to keep it pure. Carl McIntire September 7, 1944 7 The Bible Presbyterian Church T HE origin and development of the Bible Presby- terian Church is deeply rooted in the Presbyterian Separatist Movement, which in 1936 sought, in the language of J. Gresham Machen, „the great good of separation of evangelical forces in the Presbyterian Church in the U.S.A. from an apostate ecclesiastical machine.‟1 The aim was to provide a new church organization for the „true spiritual suc- cession‟ of the Church now lost to modernist control. This movement resulted in the organization of what was originally called the Presbyterian Church of America. Its adherents be- lieved that they were obeying the Scriptural injunction to bear the reproach of their crucified Lord, who suffered with- out the gate of Jerusalem, by following him without the camp of an apostate ecclesiastical organization (Heb. 13: 12 f.). Having considered and rejected the case for compro- mise, they followed the call: „Let us, therefore, leave the modernist-dominated camp and go without the gate to him, bearing his reproach.‟2 However, as we have seen, the Presbyterian Separatist Movement in the form of the Presbyterian Church of Ameri- 1. The language is found in a letter of Machen to C. E. Macartney on May 9, 1936—reprinted in the Presbyterian Guardian (PG), Jan. 1962, 4 f. 2. H. M. Griffiths, The Case for Compromise, n.d., 89. Cf. PG, June 22, 1936, 113; Aug. 3, 1936, 191. This was a common appeal of all those who withdrew from the Presbyterian Church, U.S.A., in the 1930‟s. Cf. M. T. MacPhcr- son, The Apostasy and Crisis in the Presbyterian Church U.S.A. (Sermon, May 17, 1936), 19. 245 History Behind the Reformed Presbyterian Church, Evangelical Synod, pp. 244-296. 246 The Bible Presbyterian Church ca subsequently divided in 1937—the one party eventually becoming the Orthodox Presbyterian Church; the other, the Bible Presbyterian Synod. It is the purpose of this chapter to trace the history of the Bible Presbyterian Church from its beginnings in 1937 to its tragic division some twenty years later. Bible Presbyterian Synod The men who formed the Bible Presbyterian Synod wanted in general what they considered a more forceful testi- mony to the whole counsel of God, as they understood it, than was possible in what was to become the Orthodox Pres- byterian Church. They felt that the Presbyterian Church of America had been for them a false start. They found them- selves in the wrong church and were glad to have found it out so soon. They wanted a church which, in their view, would not be content merely to expound the truth of the Bible in its historical context, but one which would be willing to take an official stand in the bold application of that truth to every area of life in the modern world. The aim was to build a Presbyterian church which stood upon a Bible whose author- ity extended, by way of far-reaching and forceful application, to the religious and moral details of modern life. The founders of the BP Synod were animated with the profound conviction that they could not remain in the fel- lowship of the Presbyterian Church of America and still ex- pect, in the words of the Christian Beacon, „the full blessing of God upon their labors.‟ Without impugning the sincerity of those who dominated the then Presbyterian Church of America, it was felt by many that, due to a peculiar combination of circumstances, there was no possibility that that body would ever become a widespread or effective witness to the great spiritual succession of American Presbyterianism. It seemed to them that the body was dominated by a small clique who were deter- mined to control it totally. This group represented, doubtless in all sincerity, a point of view concerning the return of our Lord and con- This digital edition prepared by the staff of the PCA Historical Center, 04/10/2009. The Bible Presbyterian Church 247 cerning the use of intoxicating liquors which it was felt by many was both contrary to the Word of God and calculated to prevent that church from ever awakening a wide response in the hearts of American Christians. So, for the sake not only of the principles at stake, but also with a view to the need for the establishment of a great nation-wide witness to the Word of God, there were many who believed that the then „Presbyterian Church of America‟ as it had existed up until that time represented a „false start.‟3 Thus, on the evening of June 4, 1937, during the Third General Assembly of the Presbyterian Church of America, a small group of fourteen ministers and three ruling elders gathered in the St. James Hotel in Philadelphia to determine what would be done should they for the sake of conscience feel compelled to leave the Church. They decided that in that event they would probably form a synod which would be a „Presbyterian Church in every sense of the word.‟ Carl McIntire spoke out for a strong Presbyterian Church. Milo Jamison wanted a „Bible Church.‟ Thus the moderator of the meeting, J. Oliver Buswell, Jr., suggested the name „Bible Presbyterian.‟4 At this meeting certain „Articles of Association‟ were drawn up. The first paragraph reads: For the sake of fellowship in the principles for which we stand, and as a testimony to our Lord and Savior Jesus Christ, and because of the official apostasy of the Presbyterian Church in the U.S.A., and because of the departure of the Presbyterian Church of America from the his- toric position of American Presbyterianism, we, a group of ministers and ruling elders, do associate ourselves together in the Bible Presby- terian Synod.5 3. Christian Beacon (CB), Aug. 31, 1939. Cf. M. G. Harden (ed.), A Brief History of the Bible Presbyterian Church and Its Agencies, 1967, 62. This work is valuable, not only because it is the only published history of the Church but because it contains lengthy excerpts from old issues of the Christian Beacon and Synod Minutes which are very scarce. It goes without saying that this history embodies the viewpoint of Carl McIntire, editor of the Beacon. 4. As recalled by Buswell, Bible Press, July 22, 1955, 8. Cf. CB, Aug. 31, 1939. Apparently the word synod was used purposely because there was still some doubt as to whether a new church would be necessary. Cf. R. L. Harris, Evangelical Presbyterian Reporter (EPR), 8:1 (Jan., 1962), 4. 5. Harden, 61. Cf. CB, June 10, 1937. History Behind the Reformed Presbyterian Church, Evangelical Synod, pp. 244-296. 248 The Bible Presbyterian Church The aim was „to form a testimony which they felt would be more in line with the historic attitudes of the Presbyterian Church in the U.S.A. which they had so recently left.‟6 The group reaffirmed their belief in the infallible author- ity of the Bible, the Westminster Standards—in the form in which they stood in the Constitution of the Presbyterian Church in the U.S.A. in May, 1936—and in the fundamental principles of Presbyterian church polity. They proposed to amend the Westminster Standards „in any particular in which the premillennial teaching of the Scriptures may be held to be obscured.‟ They also reaffirmed their faith in, and support of the Independent Board. The final paragraph reads: „We are persuaded that the great battle in the world today is the faith of our fathers versus modernism, compromise, indifferentism, and worldliness. With all our hearts we throw our strength into the great task of winning lost souls to Jesus Christ by the Gospel of the grace of God.‟7 Thus it was their intention, as „stalwart fundamental Christians‟ having withdrawn from the old Church, to form „a new testimony—Calvinistic, funda- mental, premillennial, and evangelistic.‟8 Faith Theological Seminary was opened in the fall of 1937, under an independent board of trustees, to represent the distinctive views of the Synod.9 However, in that there was apparently some doubt as to whether a new Church would be formed, the First General Synod of the Bible Pres- byterian Church did not meet until September, 1938.10 The Synod approved the Bible Presbyterian Articles of Associa- 6. Harris, op. cit. 7. Harden, ibid.; CB, June 10, 1937. 8. Harden, 73. 9. Ibid., 133 f. The seminary charter reads: „The teaching is to be true to the great Christian fundamentals, including the premillennial return of Christ. The system of doctrine contained in the Scriptures and expounded in the historic Westminster Confession of Faith and Catechisms shall form the basis of the in- struction. True piety is to be nurtured, and an attitude of devotion and constant prayerfulness inculcated.‟ 10. Cf. Harris, op. cit., 4 f: „It was not at first certain that a new church would be constituted, but in September of 1938, thirty-eight ministers and eleven elders gathered in the first synod of the Bible Presbyterian Church.‟ This digital edition prepared by the staff of the PCA Historical Center, 04/10/2009. The Bible Presbyterian Church 249 tion.11 It adopted the Westminster Standards, with a few alterations in which the premillennial view is explicitly taught.12 At the same time, despite these changes, the Synod adopted a resolution allowing Church officers to be free to hold any eschatological view which includes the visible and personal return of the Lord, and which is not otherwise in- consistent with the Scriptural and Confessional system of doctrine.13 It is noteworthy that the Synod of 1938, despite the Articles of Association of 1937, rejected the 1903 revisions of the Confession of Faith.14 It did, however, append a Declaratory Statement similar to that of 1903. In adopting the Confession of Faith this General Synod declares: First: its firm and glad belief in the reality and universality of the offer of the Gospel to mankind. We believe that Christ‟s atonement is sufficient for the sins of all, adapted to all, and is freely offered to all 11. Minutes of the First General Synod of the Bible Presbyterian Church, 1938, 1. 12. These changes occur in the WCF (XXXII, ii, iii; XXXIII, i), and in the WLC QQ. 84-90. See The Constitution of the Bible Presbyterian Church, 1946, 40 f., 65-68. See also Minutes, 1938, and the pamphlet published at the time: Form of Government of the Bible Presbyterian Church—Changes in the West- minster Confession of Faith and Catechisms—Declaratory Statement, Adopted at the First General Synod, Collingswood, 1938, 21-23. 13. Harden, 64. For discussion, see C. McIntire (ed.), Free Press, April 12, 1957, 4. See also H. D. Morton, Origins of the Twentieth Century Reformation Movement (Unpublished Thesis, Westminster Theological Seminary), 1967, 112. This work is very helpful to the understanding of the Presbyterian Separatist Movement and the Bible Presbyterian Church, especially McIntire‟s Twentieth Century Reformation Movement. Its thesis will be referred to at the end of this chapter. Cf. J. W. Sanderson, Jr., EPK, 7:1 (Jan., 1962), 8: „We may wonder why, since they made the changes, they passed the resolution; or we may wonder why, since they passed this resolution, they still could make the changes. We may try to read their minds and evaluate their motives. But it is best to stay with the facts. What is clear from the facts is that the premillennialism thus introduced was not out of harmony with the covenant theology of the rest of the Confession, nor were details of chronology introduced into the Confession; such discussions were not to be divisive in the Church if it took its Confession seriously.‟ Cf. Minutes of the Bible Presbyterian Synod [Columbus Synod], 1958, 19 (cf. 3); EPR, 9:6, 13 f. 14. Cf. Sanderson, op. cit. 6: „Whatever one might think of the amendments and their effect on the U.S.A. Church, those amendments are not to be found in our Constitution, and we interpret their absence as evidence that our Church wants no part of Arminianism.‟ History Behind the Reformed Presbyterian Church, Evangelical Synod, pp. 244-296. 250 The Bible Presbyterian Church men in the Gospel. We believe that no man will be condemned except upon the ground of his sin. Second: With regard to the salvation of those dying in infancy we do not regard our Confession as teaching or implying that any who die in infancy are lost.l5 The first General Synod also adopted a Form of Govern- ment. The first chapter contains verbatim the Preliminary Principles of church government adopted by the Presbyterian Church, U.S.A., in 1788. However in addition a final princi- ple reads as follows: „All powers not in this Constitution specifically granted to the courts of the Church are reserved to the congregations respectively, or to the people.‟ This prin- ciple is reminiscent of the similar one found in the U.S. Con- stitution (Amendment X) with respect to the relationship between the federal government and the several states. No such statement had ever before appeared in the constitution of a Presbyterian Church.16 The Form of Government states that the catholic visible Church has, in the providence of God, become divided into various denominations, or churches. Such bodies which hold fast to the historic Christian faith, subordinating their author- ity to that of the Word of God, are, despite differences in government or matters not essential to the faith, true Church- es of Christ. „The Bible Presbyterian Church declares itself to be a branch of the catholic visible Churches of Christ and further declares its willingness to hold Christian fellowship with all other such branches of the Church.‟17 The Form of Government also states that particular local churches need remain in association with the Bible Presby- 15. Constitution, 45. Form of Government, etc., 23. Cf. CB, Mar. 10, 1955, 2. 16. Ibid., 129 (FG, 1:9). Cf. J. O. Buswell, Jr., Bible Press, July 22, 1955, 4 f: „This statement had never occurred in the constitution of any Presbyterian body prior to the organization of the Bible Presbyterian Church. It should be regarded as a new step forward in the clarification of Presbyterian doctrine. Most emphatically this statement does not tell us that “the power in the church belongs to the people.” ‟ This statement is uttered in the context of the controversy of 1955 in opposition to the interpretation of the McIntire party. 17. Ibid.. 130 (FG, 2:4). This digital edition prepared by the staff of the PCA Historical Center, 04/10/2009. The Bible Presbyterian Church 251 terian Synod only as long as each congregation desires. The denominational relationship is voluntary, based only upon mutual love and confidence, and is in no sense to be main- tained by the exercise of any kind of force or coercion what- ever. A given church may at any time withdraw for reasons which it deems sufficient.18 In this connection, provision was made so that each local church own its „own property without any right of reversion whatsoever to the Bible Presbyterian Synod or any of its presbyteries. This provision of the Consti- tution is to be „unamendable and irrevocable.‟19 With regard to the issue of independent or church-directed agencies, it is noteworthy that the Form of Government allows for both kinds. „The General Synod may at its own discretion, set up committees to act as its agents in conduct- ing benevolent, missionary and educational enterprises, or it may commend to the churches, for their support, other such Christian enterprises‟ (10:6). Consistent with this position, the Synod both approved independent agencies, such as the Independent Board for Presbyterian Foreign Missions, and established agencies of its own such as the Committee on National Missions, empowered temporarily to „act as the agent of the Synod in receiving ministers and presbyteries.‟20 The Synod of 1938 was concerned to pass a resolution calling upon all of its members to live a holy life separated from worldly practices with a view to giving an effective testimony against sin. With respect to the Christian‟s use of intoxicating beverages, the Synod adopted the same resolu- tion which had been voted down in the Third General Assem- bly of the Presbyterian Church of America. Its core reads: „We deem it wise to pursue the course of total abstinence.‟ The resolution also severely condemns the modern saloon and liquor traffic.21 18. Ibid., 131 (FG, 3:2; cf. 2:4; 4:1). 19. Ibid., 158 f. (FG, 20:4, 5). This guarantee, apart from the irrevocable character of it, was a carry-over from the Presbyterian Church of America. See Minutes of the First General Assembly, 19 f. 20. Harris, op. cit., 5. 21. Harden, 63 f. History Behind the Reformed Presbyterian Church, Evangelical Synod, pp. 244-296. 252 The Bible Presbyterian Church By 1939 the General Synod had grown to a total of nine presbyteries and 72 ministers. The Synods of 1939 and 1940 passed resolutions commending the Independent Board, Faith Seminary, the Christian Beacon, and the separated life. The Synod also appointed a committee to negotiate with other evangelical bodies not connected with the Federal Council of Churches „toward the establishment of a truly Christian Council to represent them publicly in matters of common interest and concern.‟ This resolution was an impor- tant step in the establishment of the American Council of Christian Churches (ACCC) in 1941.22 The Synod of 1941 adopted a Book of Discipline. As usual it also reaffirmed its condemnation of various indepen- dent agencies. It also commended to Bible Presbyterians the newly-formed American Council, Harvey Cedars Bible Pres- byterian Conference, and the National Bible Institute under the presidency of Dr. Buswell, later to become Shelton Col- lege. The 1942 Synod reaffirmed these resolutions as well as passing a strong resolution urging the vigorous prosecution of World War II as a just war.23 By 1945 the General Synod reported a total of 133 min- isters and 56 churches (with 40 more unaffiliated, but closely related through their ministers). By 1946 the number of communicants had grown from 2,168 in 1940 to 6,834. The General Synod of 1947 passed a Tenth Anniversary Resolu- tion which thanked God for His blessing. It thanked God for the courage to proclaim the gospel of salvation and to con- tend earnestly for the faith once for all delivered to the saints against apostasy, radicalism, and pacifism, as represented by the Federal Council. The resolution ended with a call to God‟s people everywhere to cease from the fear of men and compromise with unbelief, and to join with churches that maintain Scriptural principles of separation.24 22. Ibid., 64 f. 23. Ibid.. 67 f. 24. Ibid.. 73, 77 f. This digital edition prepared by the staff of the PCA Historical Center, 04/10/2009. The Bible Presbyterian Church 253 The 1948 Synod commended the International Council of Christian Churches (ICCC) soon to be formed after the pattern of the American Council. In 1950 a strong resolution was adopted warning the American Government and people of the menace of world Communism. In 1952 the Church, recognizing a „national emergency,‟ heartily recommended the „militant stand‟ of the American and International Coun- cils in their exposure of the errors of modernism and social- ism—namely, the humanistic concept that the state is respon- sible for the economic and physical care of the individual, rather than the agent of the people for general safety and freedom. The Church also called upon Christian parents to withdraw their children from public schools in which so- called „progressive education‟ is the basis of instruction, in order to send them to Christian schools where God is recog- nized and His Word taught. Moreover, it recommended that all Sunday school teachers be required to subscribe to the system of doctrine set forth in the Westminster Standards.25 In the years following 1952 the dark cloud of contro- versy was to hover over the Bible Presbyterian Synod. How- ever, this controversy did not develop overnight. Indeed, the Synod had always had its problems. As Robert H. Cox remarked in 1950: „The fact that there are problems is proof that we are trying to do something. Dead movements have no problems.‟26 Given the Synod‟s preoccupation with its dis- tinctive testimony, these problems, as might be expected, revolved around the testimony of the Bible Presbyterian Church. Testimony of Separation As already noted, the Bible Presbyterian Church was acutely conscious of its distinctive testimony from the very beginning. For instance, a promotional pamphlet put out in 1941 by the Synod‟s Committee on Publications maintains 25. Ibid., 79-86. 26. National Missions Reporter (NMR), 3:4 (Aug., 1950), 15. History Behind the Reformed Presbyterian Church, Evangelical Synod, pp. 244-296.