Faith Theological Seminary

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Some Pastors Are Born Teachers.

SandersonJWBorn in Baltimore, Maryland on March 19, 1916, John W. Sanderson later attended Wheaton College, graduating with the BA degree in 1937. He then attended Faith Theological Seminary, earning the Bachelor of Divinity degree in 1940 and the Master of Sacred Theology degree in 1945. In 1949 he earned an MA degree from the University of Pennsylvania. A final degree, the Doctor of Divinity degree, was awarded by Geneva College in 1966.

Rev. Sanderson was licensed and ordained in 1940 by Chicago Presbytery of the Bible Presbyterian Church. His first pastorate was at the First Bible Presbyterian Church of St. Louis, Missouri, serving there from 1940 until 1943. He was the first pastor of this church, and upon his departure, the congregation next called the Rev. Francis A. Schaeffer. From 1945 to 1952 and again from 1955 to 1956, Rev. Sanderson served as Assistant Professor of Systematic Theology at Faith Theological Seminary in Philadelphia, PA. Between those two terms as professor, he served as the pastor of the Bible Presbyterian Church of Newark, DE from 1952 to 1955.

sandersonIn the academic year of 1956-1957, Sanderson served as a professor at Covenant College, which was then located in St. Louis, Missouri. Leaving that position briefly, he served as a professor at Westminster Theological Seminary from 1957 to 1963. Returning to St. Louis, he taught at Covenant Seminary, 1963-1964, and then moved with the 1964 Covenant College relocation to Lookout Mountain, TN, working at the College variously as professor, dean and vice president between the years 1964–1976. Dr. Sanderson finally returned to teach at Covenant Seminary from 1976 to 1984.

Rev. Sanderson’s honors include serving as the Moderator of Synod for the Bible Presbyterian Church in 1951. Other fields of service included teaching in India (1973), Chile (1978) and Peru (1978). For a brief time, 1956-1957, Rev. Sanderson had also served as editor of The Bible Presbyterian Reporter.

He was honorably retired from the ministry in 1986, and died on April 30, 1998. He had transferred his ministerial credentials into the PCA in 1982 when the Reformed Presbyterian Church, Evangelical Synod was received into the PCA, and at the time of his death, though residing at the Quarryville (PA) Retirement Community, was a member of the PCA’s Missouri Presbytery.

We close our post today with a brief but useful article by Rev. Sanderson which was published in Salt, a student publication at Covenant Seminary.

Great Biblical Ideas: God’s Omniscience.

God’s omniscience has meant much to me. Scripture teaches that the Lord knows all things about me (Psalm 139), about the world (Proverbs 15:3), and about Himself (1 Corinthians 2:10).

In its practical outworking, this concept gives comfort because it teaches us that there can never be any surprises for God, any unforeseen obstacles, nor any changes in His working because of developments of which He knows nothing. In one of his moments of assurance Job said, “But he knoweth the way that I take; when He hath tried me, I shall come forth as gold.” (Job 23:10). Job uttered these words against a background of his own bitter ignorance of his situation, and he found some help in this truth.

God’s omniscience also helps us during times of temptation. The assurance that nothing can be hid from Him is a deterrent to sin. Clarence E. Macartney, in his volume The Way of a Man with a Maid, tells of a scene from a drama on the life of Joseph. Potiphar’s wife is puzzled because Joseph will not succumb to her temptation. Then she spies over in the corner an idol “looking” at them. Thinking the idol’s “presence” is what is deterring Joseph, she takes the cover from the bed and covers the idol’s face. Then she turns again to Joseph, fully expecting him to do now as she wishes. In the play Joseph still refuses because his God never hides His face.

Although this is only a fictionalized account, it illustrates vividly how God’s omniscience, when we are persuaded of it in practical living, is a positive incentive to holiness. God’s full knowledge is a sobering thought for the Christian (Hebrews 4:13) as well as for the disobedient (Jeremiah 23:23); Ezekiel 11:5).

God’s omniscience is one of the reasons for our believing in the full truthfulness of Scripture. We are assured of the integrity of the Word because the Word is an expression of the Spirit’s knowledge. Notice the way Paul develops this in 1 Corinthians 2. No man knows the future which God has planned for us (vs. 9), but God has revealed the future by His Spirit. The Spirit is qualified to do this revealing because He has searched all things, “yea, the deep things of God” (v. 10). Now these things have been given to the apostles by the Spirit (v. 12). The apostles preach these things and so they communicate to “spiritual” men what Paul calls “the mind of Christ” (v. 16). What a comfort in times of doubt and criticism — God knows more than the critics and this knowledge stands behind the words of Scripture!

God’s omniscience should drive us to worship. Solomon was the wisest man who ever lived, and his fame was so great that the queen traveled “from the uttermost parts of the earth to listen to the wisdom of Solomon” (Luke 11:31). Read her reaction in 1 Kings 10 — “there was no more spirit in her.” Perhaps we should say that she was breathless! Yet Jesus says that she will condemn His generation because “a greater than Solomon is here.”

Today we revere scholars and are overwhelmed by their scholarship. How much more should we be overwhelmed by the “fountain of all wisdom” and tremble when we handle His Word!

“Great Biblical Ideas,” excerpted from Salt: Official Student Publication of Covenant Theological Seminary, 1.2 (18 December 1968): 10.

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McIntireCarl_01

“The last of the 20th Century’s Fighting Fundamentalists has been called to glory. Only eternity will tell of the countless souls rescued from cults and the modernist churches due to the influence of this man” commented Dr. Morris McDonald of the Presbyterian Missionary Union when word began to spread today that Dr. Carl McIntire had passed away late on March 19, 2002, at Virtua Health Center in Voorhees, New Jersey. Born May 17, 1906, McIntire was just short of 96 at the time of his death.

“An exhaustive preacher, writer, and publisher, McIntire was best known for his motto “A man who will not use his freedom to defend his freedom does not deserve his freedom.” In support of his causes, Dr. McIntire published the Christian Beacon newspaper, preached on the 20th Century Reformation Hour, and at various times directed the American Council of Christian Churches and the International Council of Christian Churches.”

“Dr. McIntire started his ministerial career in Collingswood and served the congregation there from 1933 for more than 60 years. Under his leadership the church left the Presbyterian Church (USA) as the flag ship congregation of what would become the Orthodox Presbyterian Church, the Bible Presbyterian Church, and a large portion of the Presbyterian Church in America. Though originally partners in supporting the Independent Board for Presbyterian Foreign Missions, Dr. Gresham Machen and Dr. Carl McIntire moved in different directions after the break with the Northern Presbyterian Church. Machen became identified with Westminster Seminary while McIntire developed Faith Seminary.”

The son of a Presbyterian pastor, Carl Curtis McIntire was born on May 17, 1906 in Ypsilanti, Michigan during his father’s first pastorate. The little that is known about his early years is gathered in bits and pieces. His father, Charles Curtis, was a Princeton Seminary graduate, class of 1904. Leaving his first pulpit in 1907, he next pastored the Westminster Presbyterian Church of Salt Lake City from 1907 – 1910 and then served as the executive secretary of the Presbyterian Laymen’s Foreign Mission Movement from 1911 – 1912. By 1912 however, Charles Curtis McIntire had suffered a mental breakdown and was hospitalized. Details of this setback are lacking, but for whatever specific reason, Carl’s mother Hettie divorced and raised her sons Carl and Blair alone in Durant, OK. (According to an article several years ago in the Philadelphia Inquirer, there may also have been at least one other brother in the family, Forest McIntire, who was located in Oklahoma City). During these years Hettie McIntire worked as the Dean of Women at the Southeastern State Teacher’s College in Durant in order to support her family. By 1920, Charles Curtis had recovered and was serving as the pastor of the Presbyterian church of Vinita, OK, as a lecturer and as a prison evangelist. Charles Curtis McIntire died in 1929.

Carl McIntire graduated from Park College, Parkville, MO in 1927 and attended Princeton Theological Seminary from 1928 to 1929. McIntire was among those who left Princeton in protest over a reorganization of Princeton Seminary that left modernists in control, leaving to follow J. Gresham Machen and others who then quickly founded Westminster Theological Seminary.Graduating from Westminster in 1931, he was ordained by the Presbytery of West Jersey (PCUSA) and his first pastorate was at the Chelsea Presbyterian Church of Atlantic City, NJ. In October of 1933 he became the pastor of the Collingswood Presbyterian Church, Collingswood, NJ. McIntire was among the founding members of the Independent Board for Presbyterian Foreign Missions (IBPFM), a conservative agency started by J. Gresham Machen in opposition to the observed theological decline in the Foreign Missions Board of the Northern Presbyterian Church. But by 1934, the General Assembly of the PCUSA declared that participation in the IBPFM was unconstitutional and Machen, McIntire and others involved with the IBPFM were ordered to resign or face charges in the ecclesiastical courts of their Presbyteries. Like Machen, McIntire was suspended from the ministry in 1935 and the suspension was later upheld by General Assembly. Suspension included exclusion from the pulpits of the denomination and excommunication from the Lord’s Table.Thus forced, Machen led a small group of pastors and laymen in the formation of the Presbyterian Church of America in the summer of 1936. A lawsuit by the PCUSA charged a conflict of interest and the fledgling denomination had to quickly change its name, taking the title Orthodox Presbyterian Church. McIntire was thus a founding member of the OPC, but the new denomination was immediately beset with arguments over the issues of premillennialism and abstinence.By the end of 1937, following Machen’s death early that same year, McIntire and a twelve other pastors within the OPC had left to establish yet another Presbyterian denomination, taking the name Bible Presbyterian Church. Within this newest group, McIntire’s church was easily the largest, with some 1200 members. This support base allowed for a diverse number of ministries, including the publication The Christian Beacon, which began in 1936 and which operated as a journal of record for the Bible Presbyterian Church for many years. In 1937 McIntire founded Faith Theological Seminary, aided in part by the assistance of then-student Francis A. Schaeffer.

By the start of American involvement in World War II in 1941, McIntire had seen the need to get conservative men into the military chaplaincy. The American Council of Christian Churches (ACCC) was started to represent Biblically conservative churches. As the chaplaincy was then run on a quota system, McIntire worked to increase the numbers of people represented by the ACCC. His success in this work allowed many conservatives into the chaplaincy, but this same success later led to excess, and by 1955 the Bible Presbyterian Church was in turmoil over charges that McIntire was inflating the membership numbers of the ACCC.

Those charges were leveled by Francis Schaeffer and Robert G. Rayburn, among others, and in reaction McIntire led a small group of stalwart followers out to form a competing Bible Presbyterian Church while the larger original group carried on for a few years under the same name and eventually merged in 1965 with the Reformed Presbyterian Church to create the Reformed Presbyterian Church, Evangelical Synod (RPCES). While the RPCES joined the PCA in 1982, McIntire’s Collingswood Synod wing of the Bible Presbyterian Church was split yet again in 1984 with another division that saw McIntire leading out a still smaller number of followers.

Our record of the story largely ends at this point, based upon the materials that are here at the PCA Historical Center. The story of Carl McIntire is truly deserving of a longer work, and could never be properly told in such limited space. He was a brilliant man, gifted, able to accomplish much in life, a controversialist and a skilled propagandist, and a man who suffered from a number of fatal flaws that eventually undid much of his life’s work.

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You can’t tell the players without a scorecard. And you can’t really make sense of Presbyterian history if you don’t know something of the various people who played out this grand story.

So Ad fontes! (To the sources!) — There is probably no better way to assess the character and mentality of an era or a group of people than to read what they themselves have actually written. Don’t be satisfied with reading secondary sources! And in the case of Christians, churches, and denominations, read or listen to their sermons, their discourses, and their theology.

The following address, delivered in 1941 by Dr. Carl McIntire on the occasion of the dedication of a new property and home for Faith Theological Seminary, at the beginning of the school’s fourth academic year. The Seminary was later to move to yet another location, the old historical Widener estate. While eventually the school fell on hard times and had to leave the Widener property, it has managed to continue on unto this day. 

Dr. McIntire was always a “scrapper,” ready for a fight and unafraid of any opposition. Clearly he had his faults, some of them glaring, but he was a most remarkable and interesting character in this story that was conservative Presbyterianism in the twentieth century. The address that follows provides us with some rich insights into American Presbyterian history, into the mentality of theological conservatives, and in particular, some better insight into just who Carl McIntire was.


ADDRESS AT THE DEDICATION OF THE PROPERTY GIVEN TO FAITH THEOLOGICAL SEMINARY

1303 Delaware Avenue, Wilmington, Delaware
September 23, 1941.
by the REV. CARL MCINTIRE
President of the Board of Directors.

Text:  “Ye are bought with a price; be not ye the servants of men.” (1 Cor. 7:23)

Faith Theological Seminary is not just “another seminary.” It stands as a pivotal citadel against a decaying Protestantism. It is not a small stream off a great river, but it moves in the very center of the current of the Christian faith.

The founding of this institution in 1937 was occasioned by the apostasy in the visible church, particularly the Presbyterian Church in the U.S.A., and the need for ministers and missionaries would would stand without compromise for the faith once delivered unto the saints. It is not “another seminary” because of its cause. It is not “another seminary” because of its scholarship. It is not “another seminary” because of its consecration.

Faith Theological Seminary, 1303 Delaware Avenue, Wilmington, De
[pictured above, the building donated to Faith Theological Seminary in 1941]

EARLY SCHOOLS OF THEOLOGY

The same motive that led to the establishment of the early schools of theology, such as Harvard, Yale, and Princeton, which was the need of a trained and sound ministry, was behind the establishment of this institution. The roots of this institution go back to the previous century and can be traced clearly in the rise of what is popularly called Modernism, the infiltration of the conclusions of destructive higher criticism into the theological seminaries, the colleges, and then down into the churches.

Harvard turned aside to another gospel, and the valiants of the faith broke from Harvard and established Andover Theological Seminary, but in time the termites of unbelief left only an outward shell at Andover, and it was joined again to Harvard. Satan focuses his strongest attacks on sound seminaries. Union Theological Seminary, New York City, at the close of the last century, was in the death throes of the same struggle. Men had crept in unawares, even denying the Lord who bought them. Their craft, their wiles gave them that institution, and it has since been a leading spokesman for a naturalizing and humanizing message. The last of these great institutions to fall was Princeton Theological Seminary, and it is in the succession to the stalwart, unyielding Princeton that Faith Seminary stands. But the softening and deadening effect that the infiltration of Modernism has had on Christianity in America had so affected the life of the church that when men objected to the presence of Modernism and cried out against it they could do nothing more than pass resolutions affirming their faith, when what the hour required was the discipline and rejection of those who denied. This was the hour of real defeat, and the fifth column’s victory. The struggle in the Presbyterian Church over the historic Auburn Affirmation was a weak, flimsy struggle compared to what that occasion required,, but the spirit and temper of the church easily explained the result. America in its dismal despair and desperate need can never be saved by that kind of leadership.

THE PRINCETON SEMINARY BATTLE

It was into this mist, with a deepening fog, that the storm broke over Princeton. God raised up several brilliant leaders, among them Dr. J. Gresham Machen and Dr. Robert Dick Wilson. They cried against Modernism, inclusivism, and indifference. Their cry was protected by a Board of Directors who stood with them. Though the great Northern Presbyterian Church, to which they belonged, straggled in response to their cry, the leadership of that body, under the spell of the voices of inclusivism, found that they could only silence the Princeton testimony by a reorganization. This was done in 1929. Princeton was made subservient to the inclusive trend of the church. Men were placed on the board of control who had said it was not necessary for preachers to believe in the essentials of the evangelical faith, such as the virgin birth, the blood of Christ, the miracles of our Lord, and His bodily resurrection, and they denied the inerrancy of the Bible.

THE LOSS OF PRINCETON

The change in Princeton since 1929 has been obvious to all. It ceased to be a militant contender for the faith; peace and quiet has been the order of the day. The hatchet between Union and Princeton has been publicly buried, and a recent General Assembly delighted in the union in fellowship and purpose of their presidents. Barthianism, with its relativism and subtle denial of the unique authority of the Scriptures as an objective deposit of truth, fills the halls where formerly the voices of the Alexanders, the Hodges, and the Warfields blazed forth in defense of the faith. Inclusivism is victorious.

But at the reorganization in 1929 those who were of the spirit of Athanasius and Augustine, Luther and Calvin, walked out. They could be no party to the capitulation. Fifth columnists had captured Union in New York and Harvard, but it took a siege by politicians of the church to win Princeton.

WESTMINSTER STARTED

Princeton was the last of the old-line seminaries to go down, and the hopes of men turned toward Westminster Theological Seminary which was then organized in Philadelphia. There, under the leadership of Dr. Machen, the battle in the church continued. The same issues, loyalty to the Word of God, were raised by the publication of the pagan “Rethinking Missions” and its blanket endorsement by Pearl Buck, Presbyterian missionary. This opened the whole question of Modernism in the Board of Foreign Missions of the Presbyterian Church in the U. S. A. and its loyalty to the Word of God and the constitution of the church. The Presbyterian Assembly refused to reform the Board, or to order an investigation. Thus, in 1933. the famous Independent Board for Presbyterian Foreign Missions was organized to receive the gifts of God’s people for the sending forth of missionaries, true and sound, and the lifting up of an uncompromising testimony to the Word of God. In 1936, our own Dr. Harold S. Laird succeeded Dr. Machen in the presidency of this historic and missionary testimony.

ECCLESIASTICAL PERSECUTION

But the fagots of ecclesiastical persecution were lighted in the Presbyterian Church. Machen and those associated with him on the Independent Board were tied to the stake, branded rebels, “cancers in the life of the church,” and because they would not bow their conscience to a mandate of the Assembly to disband their independent agency and support the compromising Board they were read out of the church, unfrocked, deposed. Some of us standing here have read the church fiats against our souls, telling us that we are no longer worthy to preach the Gospel, and forbidding us to partake of the Communion of Jesus Christ. But we have also read the Word of God telling us of God’s favor in obeying Him and standing for the precious blood of His Son. The Modernists, the inclusivists, the indifferentists, and some trembling, silent “Fundamentalists” joined in thus restoring the “peace,” not by purifying the church, but by disrupting it, and making it secure for the Modernists.

A new church was started and the movement had wide appeal. In the midst of the battle the emphasis of the defenders had been upon the Bible as the Word of God—the faith. But it is one thing to stand against apostasy, and it is another thing to build a church. Church history is replete with this lesson. Dr. Machen’s work was done. God called him Home at this crucial point. Had he lived, perhaps the turn of events would have been different. However, it is clear that God in His providence did not want them to be different.

THE FALL OF WESTMINSTER

There were elements smoldering in the movement closely associated with Dr. Machen which were not in accord with the historic position of American Protestantism and particularly of the historic Presbyterian Church in regard to the Christian’s position on certain vital matters of conduct. After Dr. Machen was removed there came to the fore an element in Westminster Seminary which told the students that they were not loyal to Christ if they did not substitute for the ordinary grape juice of the Communion cup fermented, intoxicating wine. Certain professors declared that they used intoxicating beverages, not, of course, to become intoxicated, but for their own pleasure. Under this influence certain students held drinking parties, and some even went so far as to become intoxicated. As this situation became known, the leaders of Westminster Seminary took refuge in the doctrines of Christian liberty. As to the validity and reality of those doctrines none in the movement disputed them, but there was question as to the expedient use of such liberty, particularly in our mechanized, high-tempered, present-day American life. In such an atmosphere the Seminary leaders practically forgot the old issue of Modernism and apostasy, and the young students were filled with the arguments for liberty. They went out as flaming apostles for liberty in the use of intoxicating drinks. Expedience, as taught in the Bible, was buried.

In a near-by community where there was a referendum being held against the saloon, one of the students arose and preached on Sunday morning a sermon in which he explained to the people their liberty in the use of intoxicating beverages. Church members broke down crying, some left never to darken the church door again.

THE CHRISTIAN LIFE

In the midst of such a situation, in love these brethren were approached and talked with, and urged to change their conduct as a matter of expediency, to consider the weaker brother, and to use not their liberty for an occasion of offense. They refused. These matters were raised in the new church, and to the amazement of so many, when a simple resolution by way of counsel and advice was presented, stating that it was the wisest policy for young people to abstain from the use of intoxicating drinks, the Westminster force rose and fought It as Satan. Also in such an atmosphere students who never had smoked began to use cigarettes.

Coupled with this, after the death of Dr. Machen, to the bewilderment of others there came to the fore an intolerance of those who believed in the premillennial return of Jesus Christ, and a Seminary spokesman accused those who loved this view of holding anti- Reformed heresy. Then there was a harsh intolerance for various opinions. The new church, they were determined, would be an amillennial body. The Seminary was going to present the “Biblical view,” which they held to be amillennialism. But many of the churches believed in the premillennial return of Christ, and young men were sent to them who immediately took up the battle against the premillenarians.

It seemed that one cannon after another was exploded by the Seminary to confuse and drive from the movement all who did not agree with the new leadership of the Seminary after Dr. Machen’s removal. A hyper-Calvinism even criticized former students who in their zeal for evangelism gave pulpit invitations for men to come forward and accept Christ. They seemed to make their emphasis on the “Reformed Faith” almost a fetish.

In the midst of such confusion utter despair and defeat seemed imminent. The enemies of the Gospel rejoiced and chortled. This new conflict was minor in comparison to the issues of Modernism, yet it was real and valid, for it represented the birth pangs of a new church, a continuation of the true Presbyterian succession, and a body free from Modernism. The enemies of the faith deliberately misrepresented the facts to justify their unrighteous stand and to misguide uninformed Christians. Many of the weaker brethren who had gone along with the struggle for the faith fell by the wayside, or turned back to the material comforts of an established church organization. But all this was a testing, a sifting, and purging. There were some who were ready to be made a spectacle All this was pain, but also a blessing!

FAITH THEOLOGICAL SEMINARY RISES

It was in this hour that Faith Theological Seminary was born. There was a Gideon’s band who saw the battle through!

I shall always thank God that I was privileged, together with many of my colleagues here on the Seminary Board and Faculty, to be in the thick of the historic struggle for the faith.

For the most confused hours God gave men faith, and this institution came forth with a conviction that the struggle for the faith against apostasy had to continue, with a proper emphasis on first things, and a sane balance on secondary issues. Faith Seminary would continue the defense of the faith represented by Dr. Machen in his celebrated works, such as “What Is Faith,” “Christianity and Liberalism,” “The Origin of Paul’s Religion,” and “The Virgin Birth.” It would sound the call to a consistent Calvinism, to an appreciation of the Reformed Faith in its warmth and zeal for the salvation of the lost, its implicit reliance on the sovereignty of God, and its full honoring of the grace of God. There is no other institution in existence with this single purpose and clear vision of America’s need. It is important whether ministers drink or do not drink, and whether the influence of the church be on the side of separation from worldliness. Since Westminster took the amillennial position, Faith Theological Seminary would lift a banner in behalf of premillennialism, granting full liberty to those Christians who differ.

FOR THE FAITH—BY FAITH

Faith Seminary has come through blood and fire, thunder and tears, and in those hours of battle there was one thing that kept and held it. It Was faith in the Lord Jesus Christ, faith in His ultimate victory. Thus the institution was given its name and motto, “Faith Theological Seminary—for the faith—by faith.”

It was in this hour also that the Bible Presbyterian Church, a true successor to the Presbyterian Church, came into being. It has been singularly blessed of God, and many are rallying to its testimony. There is a chapter that perhaps should not be left unmentioned, for the sake of the record. Faith Seminary was not announced until the middle of July, 1937. In June of that year, a month and a half before, plans were being made for a seminary at Wheaton College under the direction of the Board of Directors of the College, but when the plan was presented to the Board they turned it down because they did not want to be too closely associated with the controversy. This action has proved to be a blessing. However, one prominent Philadelphia attorney who knew confidentially of the plans for the Wheaton seminary in June changed his will, leaving a substantial sum for the Wheaton project, and before he heard that the College had turned down the seminary he died. The Wheaton Board lost an opportunity of a century, and then later turned out its fearless leader, Dr. J. Oliver Buswell, for a more mollifying attitude toward the Modernistic larger denominations. Men everywhere seem to be afraid to get too close to the Seminary and the movement which it represents for fear of losing something, or being hurt in some measure. What a compliment to the Seminary! And what a sad commentary upon the superficiality of present-day Fundamentalism. Fundamentalists need to take a deeper view of the Scriptures. There, too, is Elijah versus Ahab, Nathan versus David, John the Baptist versus Herod. This hour, called by some leading liberals the twilight of Christianity, this day of darkening apostasy calls to high heaven for such prophets.

A DOUBLE BLESSING

When the decision was made in the middle of July, 1937, that Faith would be started, those who had the institution at heart thought that twelve students would be a token of the Lord’s blessing. It was to open the last of September. He sent twenty-four. We had no buildings, no money, few friends, but a great God, and a group of men who knew how faithful is Elijah’s God. What precious days these were, yea, what precious days these are!

God has given a Faculty—consecrated, scholarly, self-sacrificing. These men see the issue. They love the cause. This is the spirit of our fathers who forsook all and worshiped in caves, and instructed their students in blackouts. That spirit is more priceless than all earth’s treasures. God has given us distinguished men of gifts and vision, willing to suffer and bleed for the truth. Dr. Robert Dick Wilson groomed his successor for Princeton in Allan A. MacRae. He has nobly and ably picked up the mantle that fell from the old prophet’s shoulders, having seen also the chariot of fire. He is excelled by none in America as an Old Testament scholar and authority. Under the careful scholarship of Dr. Machen, Alfred W. Eppard was prepared for a teaching ministry and sent abroad for further preparation. He was ready when the opportunity came to present the historical, exegetical apologetic of the New Testament in the tradition of Machen. A younger, brilliant student, R. Laird Harris, was also being groomed in a similar manner for such a ministry while a student at Westminster, and God gave him to Faith. It was by an irresistible whirl of God’s providence that J. Oliver Buswell, Jr., was available to command the Chair of Theology for which God had qualified him. When God decides to build a Seminary, He first provides for spiritual needs. Buildings come later.

God has provided us directors with a determination, “This one thing I do.”

WILMINGTON, DELAWARE

It is out of the welter, the heat, the smoke of battle that we meet this afternoon to receive this gift of God’s choosing. He makes great and important decisions for us. He wants this Seminary to be here at Wil­mington close to the influences of the ministry of our secretary of the Board, Dr. Harold S. Laird. Here is visible a half million dollar church building from whose pulpit Dr. Laird was ejected—to remain there would have meant to deny Christ—in order to take his flock to an empty church by the railroad where they could worship Jesus Christ freely and fully with no yoke with compromise and unbelief in the Presbyterian Church.

America needs the prophets of Faith Theological Seminary. I see four varieties of seminary students and ministers today, but there is only one of these four that is worth having.

THE FIRST YOUNG MAN

First, there is the young man, trained in a liberal school. He is a liberal and not ashamed of it. He comes from such a school as Union in New York. He does not believe the Bible to be the inerrant Word of God. He cannot accept the virgin birth, and openly says so. He has one credit to himself, and that is, he is honest. But he is doubly dishonest when he goes into a denomination whose creed affirms the things he denies. But there he easily cajoles his conscience, for the leaders of the church in letting him in are just as dishonest as he is in denying the creed; and besides, honesty, like all values in the new order, is only a relative matter. It is just thus with so many of the agreements of the world. They mean nothing more than the moment requires. So it is with the constitution of many of the larger churches. They are words written on paper, but not in the courts of the elders.

THE SECOND YOUNG MAN

Second, there is the young man who comes out of a compromising seminary, such as Princeton. He wants to be fundamental. He has learned the lingo of the Fundamentalists, but he has caught a vision of a great church, a church which is the hope of the hour. He sees great buildings and equipment ready for his use. He does not think they should be turned over to Modernists. He is ready to go in and work With them, to be a fellow traveler with the Modernists. He is willing to vote along with them, to keep the peace of the church. Such & person is a miserable servant of man. His vision is of the glory of the church, of the great good he can do, and not of Christ. He is no servant of Christ. He must take his cue from the higher authorities or make his own. He cannot take his orders from the Word of God. If he did, he would be out and be done with the wicked, adulterous fellowships of Modernists and believers. He would see that obedience to the commands of Christ calls for separation.

THE THIRD YOUNG MAN

Third, there is the young man who is outside of the present modernistic and compromising denominations. He delights to be called a Fundamentalist. He even loves to preach the premillennial return of Christ. But he is done with any controversy of any kind. That word is poison. He wants to be left alone to carry on his own work quietly here or there and not to worry about what is taking place elsewhere. Such a young man is to be commended in his separation from the sinful yoke of indifference and apostasy, but he has only embraced half of the demands of the Gospel. He does not stand in the succession with an Isaiah or a Jeremiah, an Augustine or a Savonarola, a Luther or a Knox. He will have no fellowship with the unfruitful works of darkness, nor will he reprove them. He will not lift up his voice like a trumpet and cry aloud and spare not, showing God’s people their transgressions. He wants only a so-called positive Gospel. He fails to see that his mission is only partially fulfilled. There are many today who would delight to see Faith Seminary turn out such men, and see the leadership of the Seminary change to that end. But pray God that we may never fall in that slough!

THE FOURTH YOUNG MAN

The fourth man, the kind of man we have envisioned stepping through the corridors of this institution in Wilmington, has vision which is not limited to the few square feet upon which his own little church will stand. Here we see young men trained to face the issues of our day, disciplined in study, drilled in doctrine, experienced in sacrifice, separated in life, going out to build a new church. The status quo of a decaying Protestantism must be changed. That sturdiness, that drive, that passion which have been absent from American Protestantism for so long must be rekindled and restored in Faith. The future of our democratic liberty in America is involved also! Faith is not ashamed to contend earnestly for the faith once delivered to the saints.

We must have men who can say with Paul when life’s journey is nearing its end, “I have fought a good fight,” and not be ashamed of the word “fight”; “I have finished my course”—and know that he has had a course, straight and clean; “I have kept the faith,” and rejoice that God’s grace enabled him to recognize the subtle forms of compromise and denial of our day. We are not ashamed of controversy, when it is in behalf of the honor and glory of Christ. We are not afraid to be despised, abused, When it is in behalf of the Gospel of Christ. We are not afraid to be poor, locked out, and alone, when it is in behalf of the liberty wherewith Christ has made us free.

It takes men such as these to turn the world upside down, to endure afflictions, to do the work of an evangelist. These are dark days, and they are getting darker. It is more difficult as the days go by to be Christians. The harder the times, the stronger the leadership needed. It is not saying too much to say that the hope of American Protestantism at the present time rests in the type of leadership that Faith Theological Seminary is able to give—leadership in evangelizing the lost; leadership in establishing new churches; leadership in opening new mission fields; leadership in preaching on the streets and in halls; leadership in calling people out of sin unto Christ; leadership in exposing apostasy and Modernism in the visible church; leadership that convinces those of the faith that they are a heavenly and a peculiar people; and leadership which lifts the eyes of born again ones into the heavens from whence they look for their Saviour, the Lord Jesus Christ!

SOME PROPERTY GIVEN

But, now, God has given us some property. It feels strange to have some. There are many perils in this. Do not think we are going to return the prop­erty, for God who gave it will give the grace to keep it in its proper place while we look away from things that perish. May the lessons which have been learned in the brief period of fiery trial ever be kept paramount in the hearts of those who teach in these halls and those who study here.

The struggle to maintain this institution true to the faith must ever be vigorous. The men who lead must be those who know the issues and see the de­mands of God’s Word. The future is challenging and commanding. We must occupy until Christ comes. We thank God for Faith Theological Seminary. He established it. He undergirded it. He leads it. We thank Him for the property. We thank Him for those who have been His instruments in giving it. May He give us faith to endure to the end. Amen.

McIntire, Carl, Address at the Dedication of the Property given to Faith Theological Seminary, 1303 Delaware Avenue, Wilmington, Delaware, September 23, 1941. [Collingswood, N.J. : Christian Beacon Press,
1941. [14] p. : ill. ; 20 cm.  A published copy of this address is preserved in Box 458 at the PCA Historical Center, St. Louis, Missouri.

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Some Pastors Are Born Teachers.

SandersonJWBorn in Baltimore, Maryland on March 19, 1916, John W. Sanderson later attended Wheaton College, graduating with the BA degree in 1937. He then attended Faith Theological Seminary, earning the Bachelor of Divinity degree in 1940 and the Master of Sacred Theology degree in 1945. In 1949 he earned an MA degree from the University of Pennsylvania. A final degree, the Doctor of Divinity degree, was awarded by Geneva College in 1966.

Rev. Sanderson was licensed and ordained in 1940 by Chicago Presbytery of the Bible Presbyterian Church. His first pastorate was at the First Bible Presbyterian Church of St. Louis, Missouri, serving there from 1940 until 1943. He was the first pastor of this church, and upon his departure, the congregation next called the Rev. Francis A. Schaeffer. From 1945 to 1952 and again from 1955 to 1956, Rev. Sanderson served as Assistant Professor of Systematic Theology at Faith Theological Seminary in Philadelphia, PA. Between those two terms as professor, he served as the pastor of the Bible Presbyterian Church of Newark, DE from 1952 to 1955.

sandersonIn the academic year of 1956-1957, Sanderson served as a professor at Covenant College, which was then located in St. Louis, Missouri. Leaving that position briefly, he served as a professor at Westminster Theological Seminary from 1957 to 1963. Returning to St. Louis, he taught at Covenant Seminary, 1963-1964, and then moved with the 1964 Covenant College relocation to Lookout Mountain, TN, working at the College variously as professor, dean and vice president between the years 1964–1976. Dr. Sanderson finally returned to teach at Covenant Seminary from 1976 to 1984.

Rev. Sanderson’s honors include serving as the Moderator of Synod for the Bible Presbyterian Church in 1951. Other fields of service included teaching in India (1973), Chile (1978) and Peru (1978). For a brief time, 1956-1957, Rev. Sanderson had also served as editor of The Bible Presbyterian Reporter.

He was honorably retired from the ministry in 1986, and died on April 30, 1998. He had transferred his ministerial credentials into the PCA in 1982 when the Reformed Presbyterian Church, Evangelical Synod was received into the PCA, and at the time of his death, though residing at the Quarryville (PA) Retirement Community, was a member of the PCA’s Missouri Presbytery.

We close our post today with a brief but useful article by Rev. Sanderson which was published in Salt, a student publication at Covenant Seminary. A bibliography of his major published works follows the article:—

Great Biblical Ideas: God’s Omniscience.

God’s omniscience has meant much to me. Scripture teaches that the Lord knows all things about me (Psalm 139), about the world (Proverbs 15:3), and about Himself (1 Corinthians 2:10).

In its practical outworking, this concept gives comfort because it teaches us that there can never be any surprises for God, any unforeseen obstacles, nor any changes in His working because of developments of which He knows nothing. In one of his moments of assurance Job said, “But he knoweth the way that I take; when He hath tried me, I shall come forth as gold.” (Job 23:10). Job uttered these words against a background of his own bitter ignorance of his situation, and he found some help in this truth.

God’s omniscience also helps us during times of temptation. The assurance that nothing can be hid from Him is a deterrent to sin. Clarence E. Macartney, in his volume The Way of a Man with a Maid, tells of a scene from a drama on the life of Joseph. Potiphar’s wife is puzzled because Joseph will not succumb to her temptation. Then she spies over in the corner an idol “looking” at them. Thinking the idol’s “presence” is what is deterring Joseph, she takes the cover from the bed and covers the idol’s face. Then she turns again to Joseph, fully expecting him to do now as she wishes. In the play Joseph still refuses because his God never hides His face.

Although this is only a fictionalized account, it illustrates vividly how God’s omniscience, when we are persuaded of it in practical living, is a positive incentive to holiness. God’s full knowledge is a sobering thought for the Christian (Hebrews 4:13) as well as for the disobedient (Jeremiah 23:23); Ezekiel 11:5).

God’s omniscience is one of the reasons for our believing in the full truthfulness of Scripture. We are assured of the integrity of the Word because the Word is an expression of the Spirit’s knowledge. Notice the way Paul develops this in 1 Corinthians 2. No man knows the future which God has planned for us (vs. 9), but God has revealed the future by His Spirit. The Spirit is qualified to do this revealing because He has searched all things, “yea, the deep things of God” (v. 10). Now these things have been given to the apostles by the Spirit (v. 12). The apostles preach these things and so they communicate to “spiritual” men what Paul calls “the mind of Christ” (v. 16). What a comfort in times of doubt and criticism — God knows more than the critics and this knowledge stands behind the words of Scripture!

God’s omniscience should drive us to worship. Solomon was the wisest man who ever lived, and his fame was so great that the queen traveled “from the uttermost parts of the earth to listen to the wisdom of Solomon” (Luke 11:31). Read her reaction in 1 Kings 10 — “there was no more spirit in her.” Perhaps we should say that she was breathless! Yet Jesus says that she will condemn His generation because “a greater than Solomon is here.”

Today we revere scholars and are overwhelmed by their scholarship. How much more should we be overwhelmed by the “fountain of all wisdom” and tremble when we handle His Word!

“Great Biblical Ideas,” excerpted from Salt: Official Student Publication of Covenant Theological Seminary, 1.2 (18 December 1968): 10.

Bibliography—
1951

Rudolph, Robert K., John W. Sanderson, Jr., George S. Christian, and Cornelius Van Til, First Annual Institute of the Reformed Faith (s.l. : s.n., 1951), 69pp.

1970
Encounter in the non-Christian Era (Grand Rapids, Mich., Zondervan Pub. House, 1970), 95pp.

1972
The Fruit of the Spirit: A Study Guide (Grand Rapids, Zondervan Pub. House, 1972), 128pp. This work was reprinted in 1976 and 1985, and has also been translated into Korean, in 1984.

1991
Mirrors of His Glory : Images of God from Scripture (Phillipsburg, N.J. : Presbyterian and Reformed Pub. Co., 1991), x, 235 p.

Festschrift, 1997—
Where is the Salt? : Essays and Studies in Honor of John W. Sanderson, Jr. (Lookout Mountain, Ga. : Covenant College, 1997), ii, 133pp.
Contents: Philosophy and the prophet: some thoughts on a Christian philosophical method, by Reginald F. McLelland — Creation, fall, redemption: a mandate for redemptive activity, by Charles W. Anderson — Training the next generation: can we help Johnny tell right from wrong?, by Stephen R. Kaufmann — Understanding our contemporary world, by Louis J. Voskuil — Life and its origin, God’s second causes, by John E. Lothers, Jr. — Cur homo?: reflections on human creativity, by Nicholas P. Barker — Multicultural Christianity, by Patricia Ralston — Computers, comics, and careers: a paradigm shift to secular drift, by Russell H. Heddendorf — Computer science technology: a perspective for Christian higher education, by Douglas R. Sizemore.

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