M - Past-Witnesses
- J. Gresham Machen - Willliam Mason - Neal Maxwell - John Maynard - Mother Teresa - John Murray -
J. Gresham Machen
Table Talk Magazine February 2023
February 2023:
This year marks one hundred years since the publication of Christianity and Liberalism by J. Gresham Machen (1881–1937). Machen was a professor at Princeton Theological Seminary from 1906 to 1929, when he left to help establish Westminster Theological Seminary in Philadelphia, where he was professor of New Testament until his death. Machen was instrumental in the founding of what later became known as the Orthodox Presbyterian Church. He is one of the most important, but lesser-known, Christian figures of the twentieth century, and it would be difficult to overstate the significance of his classic work. In Christianity and Liberalism, Machen took a valiant and unwavering stance by drawing a sharp contrast between true, biblical Christianity (as summarized by the church’s historic creeds and confessions) and liberalism, demonstrating that liberalism is an altogether different religion from Christianity. While some chose not to enter the fray, Machen confidently and charitably fought to maintain the unity of the spirit in the bond of peace in the one, true church of Jesus Christ.
In his introduction, Machen wrote: “In the sphere of religion, as in other spheres, the things about which men are agreed are apt to be the things that are least worth holding; the really important things are the things about which men will fight. In the sphere of religion, in particular, the present time is a time of conflict; the great redemptive religion which has always been known as Christianity is battling against a totally diverse type of religious belief, which is only the more destructive of the Christian faith because it makes use of traditional Christian terminology.”
Machen argued that liberalism is a form of disguised naturalism based on modernistic scientific theories and not on the Word of God. Machen’s thesis has long been vindicated, as we have witnessed liberalism show itself time and again as an entirely false religion that preaches an entirely false gospel. Machen declared, “The Christian religion . . . is certainly not the religion of the modern liberal Church, but a message of divine grace, almost forgotten now, as it was in the middle ages, but destined to burst forth once more in God’s good time, in a new Reformation, and bring light and freedom to mankind.” This is precisely why we fight, as Machen did, standing firm and contending earnestly for the faith once delivered to the saints, for the sake of the gospel of Jesus Christ and the glory of our triune God. For without the gospel, there is no message of hope for mankind.
This year marks one hundred years since the publication of Christianity and Liberalism by J. Gresham Machen (1881–1937). Machen was a professor at Princeton Theological Seminary from 1906 to 1929, when he left to help establish Westminster Theological Seminary in Philadelphia, where he was professor of New Testament until his death. Machen was instrumental in the founding of what later became known as the Orthodox Presbyterian Church. He is one of the most important, but lesser-known, Christian figures of the twentieth century, and it would be difficult to overstate the significance of his classic work. In Christianity and Liberalism, Machen took a valiant and unwavering stance by drawing a sharp contrast between true, biblical Christianity (as summarized by the church’s historic creeds and confessions) and liberalism, demonstrating that liberalism is an altogether different religion from Christianity. While some chose not to enter the fray, Machen confidently and charitably fought to maintain the unity of the spirit in the bond of peace in the one, true church of Jesus Christ.
In his introduction, Machen wrote: “In the sphere of religion, as in other spheres, the things about which men are agreed are apt to be the things that are least worth holding; the really important things are the things about which men will fight. In the sphere of religion, in particular, the present time is a time of conflict; the great redemptive religion which has always been known as Christianity is battling against a totally diverse type of religious belief, which is only the more destructive of the Christian faith because it makes use of traditional Christian terminology.”
Machen argued that liberalism is a form of disguised naturalism based on modernistic scientific theories and not on the Word of God. Machen’s thesis has long been vindicated, as we have witnessed liberalism show itself time and again as an entirely false religion that preaches an entirely false gospel. Machen declared, “The Christian religion . . . is certainly not the religion of the modern liberal Church, but a message of divine grace, almost forgotten now, as it was in the middle ages, but destined to burst forth once more in God’s good time, in a new Reformation, and bring light and freedom to mankind.” This is precisely why we fight, as Machen did, standing firm and contending earnestly for the faith once delivered to the saints, for the sake of the gospel of Jesus Christ and the glory of our triune God. For without the gospel, there is no message of hope for mankind.
william mason
Men ought always to pray and not to faint, Luke 18:1.
There can be no room for despair; for prayer exports wants and imports blessings: but our dear Lord knows there is in us all at times a backwardness to prayer; this he would remove: it arises from fainting, this he would prevent; therefore he opposes praying to fainting, for fainting prevents praying. Have you not found it so? When weary and faint in your mind, when your spirits are oppressed, your frame low and languid, you have thought this is not a time for prayer: yea, but it is: pray always. Now sigh out the burden of your heart and the sorrows of your spirit: now, though in broken accents, breathe your complaints into your Father’s ear: now cry to him who loveth you and careth for you with the love and care of the most tender and affectionate father. What makes us faint? Do troubles and afflictions? Here is a reviving cordial: “Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me.” Psalm 50:15. Does a body of sin and death? Here is a supporting promise: “Whosoever shall call upon the name of the Lord Jesus, shall be saved.” Rom.10:13. Do we faint because we have called and prayed again and again to the Lord against any besetting sin, prevailing temptation, rebellious lust, or evil temper, and yet the Lord has not given victory over it? Still, says the Lord, pray always: persevere; be importunate; faint not; remember that blessed word, “my time is not yet come: but your time is always ready.” John 8:6. “Watch and pray, that ye enter not into temptation” Matt. 26:41. Note the difference between being tempted and entering into temptation. We are assured in due time, we shall reap, if we faint not Gal. 6:9. Do we find the spirit willing, but the flesh weak? and because of our coldness, deadness, and langour in prayer, do we faint? You cannot pray to please yourself: you think your prayers are irksome to God; and therefore do you faint and are ready to give over praying? Look at David; he begins to pray in a very heartless, hopeless way. How long wilt thou forget me, O Lord, for ever, Sec. See how he concludes; he breaks out in full vigour of soul; “I will sing unto the Lord, because he hath dealt bountifully with me.” Psalm 13:6. Above all, look to Jesus, who ever lives to pray for you: look for his Spirit to help your infirmities. Rom. 8:26. --From William Mason. A Spiritual Treasury for the Children of God. New York: Deare and Andrews, 1803.
There can be no room for despair; for prayer exports wants and imports blessings: but our dear Lord knows there is in us all at times a backwardness to prayer; this he would remove: it arises from fainting, this he would prevent; therefore he opposes praying to fainting, for fainting prevents praying. Have you not found it so? When weary and faint in your mind, when your spirits are oppressed, your frame low and languid, you have thought this is not a time for prayer: yea, but it is: pray always. Now sigh out the burden of your heart and the sorrows of your spirit: now, though in broken accents, breathe your complaints into your Father’s ear: now cry to him who loveth you and careth for you with the love and care of the most tender and affectionate father. What makes us faint? Do troubles and afflictions? Here is a reviving cordial: “Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me.” Psalm 50:15. Does a body of sin and death? Here is a supporting promise: “Whosoever shall call upon the name of the Lord Jesus, shall be saved.” Rom.10:13. Do we faint because we have called and prayed again and again to the Lord against any besetting sin, prevailing temptation, rebellious lust, or evil temper, and yet the Lord has not given victory over it? Still, says the Lord, pray always: persevere; be importunate; faint not; remember that blessed word, “my time is not yet come: but your time is always ready.” John 8:6. “Watch and pray, that ye enter not into temptation” Matt. 26:41. Note the difference between being tempted and entering into temptation. We are assured in due time, we shall reap, if we faint not Gal. 6:9. Do we find the spirit willing, but the flesh weak? and because of our coldness, deadness, and langour in prayer, do we faint? You cannot pray to please yourself: you think your prayers are irksome to God; and therefore do you faint and are ready to give over praying? Look at David; he begins to pray in a very heartless, hopeless way. How long wilt thou forget me, O Lord, for ever, Sec. See how he concludes; he breaks out in full vigour of soul; “I will sing unto the Lord, because he hath dealt bountifully with me.” Psalm 13:6. Above all, look to Jesus, who ever lives to pray for you: look for his Spirit to help your infirmities. Rom. 8:26. --From William Mason. A Spiritual Treasury for the Children of God. New York: Deare and Andrews, 1803.
neal maxwell
"When we truly love God, we are released from the cruel constraints of our own egos. As our capacity to love increases, we go beyond the giving of time and talents and means-on to the full giving of self."
(Neal Maxwell; Notwithstanding My Weakness; 1981)
(Neal Maxwell; Notwithstanding My Weakness; 1981)
john maynard
|
“To pretend to possess Truth but not allow it that sovereignty due it is indeed to reject it. Let Truth rule your judgment, will, and affections in all things.” -Truth, the Great Business of Our Times, by John Maynard |
J. R. [James Russell] Miller
His disciples came, and took up the body, and buried it, and went and told Jesus, Matthew 14:12.
WHEN one dies in our home, and our hearts are breaking, we should go and tell Jesus. It will do us good to tell Him. We may not care to tell our trouble to any human friend. Some sorrows are too sacred to be unveiled to any eyes. But we need never shrink from telling Jesus. He can understand our grief, for He knows all human pain, not alone as God, but as man, for He experienced all sorrow. He will treat our sorrow, too, with most delicate gentleness. The very words spoken in love to comfort us fall ofttimes with rude impact upon our bruised heart and give fresh pain. The gentlest touch of a human hand hurts where it is meant to help. But the voice of Jesus is so gentle that its tones fall like soothing music on the quivering heart, and the hand of Jesus is so skilful that its touch gives healing. We need never fear to tell Jesus of our sorrow: He is the truest Comforter and the wisest Healer of hurt hearts. --JR Miller
WHEN one dies in our home, and our hearts are breaking, we should go and tell Jesus. It will do us good to tell Him. We may not care to tell our trouble to any human friend. Some sorrows are too sacred to be unveiled to any eyes. But we need never shrink from telling Jesus. He can understand our grief, for He knows all human pain, not alone as God, but as man, for He experienced all sorrow. He will treat our sorrow, too, with most delicate gentleness. The very words spoken in love to comfort us fall ofttimes with rude impact upon our bruised heart and give fresh pain. The gentlest touch of a human hand hurts where it is meant to help. But the voice of Jesus is so gentle that its tones fall like soothing music on the quivering heart, and the hand of Jesus is so skilful that its touch gives healing. We need never fear to tell Jesus of our sorrow: He is the truest Comforter and the wisest Healer of hurt hearts. --JR Miller
mother teresa
Sept 27, 2021: SAMAA: New Delhi stops Mamata Banerjee from attending Rome conference
The peace conference – World Meeting for Peace ‘Peace as Brothers, Future earth’ – is being organized by Marco Impagliazzo, the president of the community of Sant’Egido (a Rome-based Catholic association), for the two-day event starting on October 6. Other prominent personalities attending the meeting are Pope Francis, Germany’s Chancellor Angela Merkel and Italian Prime Minister Mario Draghi. The event will be centred on Mother Teresa.
Aug 30, 2016: Aleteia: Exclusive interview: The priest who made the case for Mother Teresa’s sainthood
In a new book based on the writings of Mother Teresa of Calcutta, Father Brian Kolodiejchuk takes a page from Pope Francis and explains the deeper meaning of the word “mercy.”
The peace conference – World Meeting for Peace ‘Peace as Brothers, Future earth’ – is being organized by Marco Impagliazzo, the president of the community of Sant’Egido (a Rome-based Catholic association), for the two-day event starting on October 6. Other prominent personalities attending the meeting are Pope Francis, Germany’s Chancellor Angela Merkel and Italian Prime Minister Mario Draghi. The event will be centred on Mother Teresa.
Aug 30, 2016: Aleteia: Exclusive interview: The priest who made the case for Mother Teresa’s sainthood
In a new book based on the writings of Mother Teresa of Calcutta, Father Brian Kolodiejchuk takes a page from Pope Francis and explains the deeper meaning of the word “mercy.”
john murrayMay 16, 2014: Reformed Bibliophile: Faith Without Works is Dead — John Murray
Faith stands in antithesis to works; there can be no amalgam of these two (cf. Gal. 5:4). Aug 15, 2014: Banner of Truth: John Murray’s Widow, Valerie, Passes Away
Dr. Valerie Young (Knowlton) Murray, died Aug. 8, 2014, at her home in Freeport, Maine. |
John Murray (14 October 1898 – 8 May 1975) was a Scottish-born Calvinist theologian who taught at Princeton Seminary and then left to help found Westminster Theological Seminary, where he taught for many years. Murray was born in the croft of Badbea, near Bonar Bridge, in Sutherland county, Scotland. Following service in the British Army in the First World War (during which he lost an eye, serving in the famous Black Watch regiment) he studied at the University of Glasgow. Following his acceptance as a theological student of the Free Presbyterian Church of Scotland he pursued further studies at Princeton Theological Seminary under J. Gresham Machen and Geerhardus Vos, but broke with the Free Presbyterian Church in 1930 over that Church's treatment of the Chesley, Ontario congregation. He taught at Princeton for a year and then lectured in systematic theology at Westminster Theological Seminary to generations of students from 1930 to 1966, and was an early trustee of the Banner of Truth Trust. Besides the material in the four-volume Collected Writings, his primary published works are a commentary on the Epistle to the Romans (previously included in the New International Commentary on the New Testament series but now superseded by Douglas J. Moo's commentary), Redemption Accomplished and Applied, Principles of Conduct, The Imputation of Adam's Sin, Baptism, and Divorce. Murray preached at Chesley and Lochalsh from time to time until his retirement from Westminster Theological Seminary in 1968. He married Valerie Knowlton 7 December 1967 and retired to Scotland where he was connected with the Free Church of Scotland. Writing after a communion season at Lochalsh, Murray said, “I think I feel most at home here and at Chesley of all the places I visit.” There had been some consideration that upon leaving the seminary, Murray might take a pastorate in the newly formed Presbyterian Reformed Church, but the infirmity of his aged sisters at the home place necessitated his return to Ross-shire, Scotland. |