Eulogy for Dr. J. Gresham Machen
Dr. Machen’s sudden death evoked comments by newspaper and church paper commentators all over America, and from Christians and non-Christians alike.
What Dr. Machen had fought for, and what his opponents had been doing in recent years in the Northern Presbyterian Church which had aroused his opposition, were very clearly summarized, strange to say, by H. L. Mencken. H. L. Mencken has never professed to be a Christian, and no one has ever accused him of being very reverent in matters of religion. But no one can deny that he has a keen, incisive mind, and that he is one of America’s best known critics. Writing in the January 18, 1937 issue of the Baltimore Evening Sun, of which he himself was at one time the Editor, he remarked (the emphasis in the quotation is added):
“The Rev. J. Gresham Machen, D.D., who died out in North Dakota on New Year’s Day, got, on the whole, a bad press while he lived, and even his obituaries did much less than justice to him. To newspaper reporters, as to other antinomians (those not binding themselves by any moral law), a combat between Christians over a matter of Dogma (or doctrine) is essentially a comic affair, and in consequence Dr. Machen’s heroic struggles to save Calvinism in the Republic were usually depicted in ribald, or, at all events, in somewhat skeptical terms . . . But he was actually a man of great learning and what is more, of sharp intelligence . . . He saw clearly that the only effects that could follow diluting and polluting Christianity in the modernist manner would be its complete abandonment and ruin. Either it was true or it was not true. If, as he believed, it was true, then there could be no compromise with persons who sought to whittle away its essential postulates, however respectable their motives.
“Thus he fell out with the reformers who have been trying, in late years, to convert the Presbyterian Church into a kind of literary and social club, devoted vaguely to good works . . . His one and only purpose was to hold it resolutely to what he conceived to be the true faith. When that enterprise met with opposition he fought vigorously, and though he lost in the end and was forced out of Princeton it must be manifest that he marched off to Philadelphia with all the honors of war.
“My interest in Dr. Machen while he lived, though it was large, was not personal, for I never had the honor of meeting him . . . Though I could not yield to his reasoning I could at least admire, and did greatly admire, his remarkable clarity and cogency as an apologist, allowing him his primary assumptions.
“These assumptions were also made, at least in theory, by his opponents, and thereby he had them by the ear. Claiming to be Christians as he was, and of Calvinish persuasion, they endeavored fatuously to get rid of all the inescapable implications of their position. On the one hand they sought to retain membership in the fellowship of the faithful, but on the other hand they presumed to repeal and re-enact with amendments the body of doctrine on which the fellowship rested. In particular, they essayed to overhaul the scriptural authority which lay at the bottom of the whole matter, retaining what coincided with their private notions and rejecting whatever upset them.
“Upon this contumacy Dr. Machen fell with loud shouts of alarm. He denied absolutely that anyone had a right to revise and sophisticate Holy Writ. Either it was the Word of God or it was not the Word of God, and if it was, then it was equally authoritative in all its details, and had to be accepted or rejected as a whole. Anyone was free to reject it, but no one was free to mutilate it or to read things into it that were not there. Thus the issue with the Modernists was clearly joined, and Dr. Machen argued them quite out of court, and sent them scurrying back to their literary and sociological ‘Kaffee-klatsche’ (Coffee-and-chatter gatherings) . . .
“It is my belief, as a friendly neutral in all such high and ghostly matters, that the body of doctrine known as Modernism is completely incompatible, not only with anything rationally describable as Christianity, but also with anything deserving to pass as religion in general. Religion, if it is to retain any genuine significance, can never be reduced to a series of sweet attitudes, possible to anyone not actually in jail for felony. It is, on the contrary, a corpus of powerful and profound convictions, many of them not open to logical analysis. Its inherent improbabilities are not sources of weakness to it, but of strength. It is potent in a man in proportion as he is willing to reject all overt evidences, and accept its fundamental postulates, however improvable they may be by secular means, as massive and incontrovertible facts.
These postulates, at least in the Western world, have been challenged in recent years on many grounds, and in consequence there has been a considerable decline in religious belief. There was a time, two or three centuries ago, when the overwhelming majority of educated men were believers, but that is apparently true no longer. Indeed, it is my impression that at least two-thirds of them are now frank skeptics. But it is one thing to reject religion altogether, and quite another thing to try to save it by pumping out of it all its essential substance, leaving it in the equivocal position of a sort of pseudo-science, comparable to graphology, ‘education,’ or osteopathy.
“That, it seems to me, is what the Modernists have done, no doubt with the best intentions in the world. They have tried to get rid of all the logical difficulties of religion, and yet preserve a generally pious cast of mind. It is a vain enterprise. What they have left, once they have achieved their imprudent scavenging, is hardly more than a row of hollow platitudes, as empty of psychological force and effect as so many nursery rhymes. They may be good people, and they may even be contented and happy, but they are no more religious than Dr. Einstein. Religion is something else again — in Henrik Ibsen’s phrase, something far more deep-down-diving and mud-upbringing. Dr. Machen tried to impress that obvious fact upon his fellow adherents of the Geneva Mohammed. He failed — but he was undoubtedly right.”
Words to Live By:
Live your life as unto the Lord. Be much in prayer before the throne of grace. Stay true to the Scriptures, daily relying upon the Holy Spirit to enable you. Be much in prayer before the throne of grace. “If possible, so far as it depends on you, be at peace with all men.” (Rom. 12:18). And then let the opinions of the world fall where they may.