Did you know B.H. Carroll (1843-1914), the first president of Southwestern seminary, was also a Freemason? Carroll was a member of Waco Lodge No. 92 and Herring Lodge No. 1224 in Waco, Texas. Carroll wrote a useful commentary on the English Bible that still use from time to time and wrote over 20 books. He was also strongly evangelistic supporting home missions and Christian education.
Some quotes from B.H. Carroll:
“Keep the Seminary lashed to the Cross. If heresy ever comes in the teaching, take it to the faculty. If they will not hear you and take prompt action, take it to the trustees of the Seminary. If they will not hear you, take it to the Convention that appoints the Board of Trustees, and if they will not hear you, take it to the great common people of our churches. You will not fail to get a hearing then.” – deathbed commission to Lee Scarborough, his successor as president of Southwest Baptist Theological Seminary.
“These modern devotees of higher criticism must wait each week for the mail from Germany to know what to believe or preach, to find out how much, if any of their Bibles remains.” – Theological Seminaries and Wild Gourds
“The modern cry ‘less creed and more liberty’ is the degeneration from the vertebrate to the jelly fish, and means less unity and less morality, and it means more heresy.” – An Interpretation of the English Bible
“It is a positive and hurtful sin to magnify liberty at the expense of doctrine.” – An Interpretation of the English Bible
Speaking of his false conversion as a child: “I did not believe, in any true sense, in the divinity or vicarious sufferings of Jesus. I had no confidence in professed conversion and regeneration. I had not felt lost, nor did I feel saved. There was no perceptible, radical change in my disposition or affections. What I once loved, I still loved. What I once hated, I still hated.” – My Infidelity and What Became of It
Speaking on the humanistic philosophies he studied before his true conversion: “They were destructive, but not constructive. They overturned and overturned and overturned; but, as my soul liveth, they built up nothing under the whole heaven in the place of what they destroyed. I say nothing. I mean nothing.” – My Infidelity and What Became of It
Yours in the Lord,
Source: The Calvinist International
Two of the more common gestural accompaniments of prayer and worship in Scripture are kneeling and the lifting of one’s hands.
In several places in the Institutes and his commentaries, John Calvin reflects on the usefulness of such practices for Christian prayer and sketches an outline of what it is that God intends them to do; or, rather, what God intends to do by them (and the notion of instrumentality will emerge as clearly having been of great significance for Calvin).
We tend, I think, in the Reformed world particularly, to assume that posture has very little to do with prayer, for a variety of reasons (e.g., an allergy to certain traditions with which we’d rather not be associated; an intellectualizing and cerebral impulse in worship that has as a frequent corollary, though not as a necessary consequence, a perhaps too easy alliance with forms that fall within our collective comfort zones; 1etc.). Others perhaps move in the opposition direction, believing that certain actions must be done at certain times, and that a failure to perform these actions makes prayer less, well, prayerful.
For Calvin, both positions are errors because both misjudge the nature of externals and their relation to the worship of the heart–the former too easily dispensing with them and therefore too quickly leaving them to one side, the latter giving them more weight than is due to them. Worship of God without the heart is useless; but, at the same time, what we do with our bodies is closely bound up with what we do with our hearts, and not in a symbolic way merely. The posture of the body ought to be emblematic of the posture of the heart, yes. But, ideally, the posture of the body serves to form the posture of the heart as well: posture, that is, has what we might call, in syntactical terms, both an indicative and a hortatory function. Kneeling is not just a sign of submission; kneeling aids in producing submission.
To approach more closely to what should be involved in thinking about this issue, let us look at some excerpts from Calvin, beginning with the Institutes. (END QUOTE)
For the rest of the article please visit The Calvinist International
Yours in the Lord,
“Today is Maundy Thursday…” no it’s not, stop it!
“I love it when you call me big Papa..” – Pope Francis
“…the acceptable way of worshipping the true God, is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures.”
( Jeremiah 10:7; Mark 12:33; Deuteronomy 12:32; Exodus 20:4-6 )
The small Reformed Church finally took an official stand against Freemasonry in 1942. The one Presbyterian denomination prior to that time that took a clear stand against Freemasonry was the Associate Presbyterian Church which following the 1757 Secession tradition had forbidden Masonic membership.
In writing this part concerning the Presbyterians, I have taken the liberty to lump the various groups together in the same section—however, they can in no way be lumped together in their response to Freemasonry and the One-World-Power.
Examples of Presbyterian Masons working on the functional church level are Robert W. Cretney (33°, deacon Presbyterian church), Morton P. Steyer (KT, 32°, Shriner, York Rite College, Royal Order of Scotland, and elder Presbyterian Church), and Hugh I. Evans (33°, KT, National Head of the Presbyterian Church, USA.)
33rd degree Mason Hugh I. Evans (1887-1958) deserves some note here. He represented the U.S. at the meeting of the World Council of Churches in Holland in 1948. He was the National Head of the Presbyterian Church, U.S.A. in 1950-51. In 1955, he became the director of the Foundation of the Presbyterian Church at NYC. and he served for a while as the President of the Board of National Missions.
The Newsletter Free The Masons (Aug. 1990) says “On the other end of that, however, is the church on whose Board sit Lodge members, or whose Deacons or Elders share Masonic secrets. These secrets reflect their higher allegiance to the Lodge, and seem to produce an aloofness from the rest of the Church body. These are ‘good’ men who attend regularly and are often the financial backbone of many small congregations.
“One Pastor wrote of his frustration in a rural church. He put it this way, “As faithful as these men are, I always feel at board meetings that there is a second agenda which is not open to me. It’s like they get their marching orders from the Lodge on how to conduct the business of the church. They are good men, but they seem to operate with some ‘higher’ knowledge than the rest of us. There is no submission to the authority of the church and its members.” ”
Sometimes Masonic literature shows its true colors almost to the point of being embarrasing. The book Standard Freemasonry states that Presbyterians are bad material [for the lodge] until they go against their church.6 The Proceedings of the Grand Lodge of Oregon, 1870, p. 209 states that the world is a good place when the Presbyterian church shares its pulpit with a Jewish rabbi in Salem, OR.
The Alabama Grand Lodge reported in 1889 that out of its 7,950 Freemasons in the state 483 were Christian ministers.7 The New York Grand Lodge report of 1890 gives us the breakdown of the 703 Christian clergymen that were N.Y. Masonic members: Methodist(288), Episcopalian(146), Baptist(112), Presbyterian(59), Universalist(31), Congregationalist(21), Dutch Reformed(13), Christian(13), Lutheran(11), Jewish(7), Unitarian(l), Reform Jew(1).8
THE NEW AGE & THE PRESBYTERIAN CHURCHES
The United Presbyterian Church put out a “Report on Occult and Psychic Activities” in 1976 that gave a positive report to various occult activities. It encourages the study of the occult “within the churches” (p.3). The medium Olga Worrall’s book The Gift of Healing gets a favorable review. One of the seven on the task force that wrote up the report was Mrs. Margueritte Harmon Bro who was a medium and the cofounder of SFF.
Another example of the New Age in the Presbyterian church is Pastor H. Richard Neff, of the Christian Community Presbyterian Church of Bowie, Maryland. He authored the book Psychic Phenomena and Religion. He states in his book, “Occult practices…may be beneficial and helpful for many people.” (p. 166)
Presbyterian Pastor Neff believes that only fraudulent mediums are bad, and he advocates mediumism for others. (cf. pp.166-7, 130-1, etc.)
1. Latourette, Kenneth Scott. A History of Christianity, Vol. II. NY: Harper & Row, 1975, p. 1231.
3. Holmes, Arthur F. The Idea of a Christian College. Grand Rapids, Ml: William B. Eerdmans, 1975, p. 19.
4. Numerous books refer to Anderson. Two references may suffice here, Ferguson, Charles W. 50 Million Brothers, and Jack Harris’ Freemasonry: The Invisible Cult, p. 113.
5. 1982 Yearbook of American and Canadian Churches as quoted in the World Almanac 1983, p. 353.
6. Standard Freemasonry, p. 40.
7. Proceedings…Grand Lodge of…California, 1889, p.5
8. Proceedings…Grand Lodge of…New York, 1890, p.37
Theological positions: Independent Particular Baptist, Predestinarian.
Soteriological Position: What theologians call “Calvinistic” (Supralapsarian)
Eschatological Position: Amillennial Historicist
Covenantal Position: 1689 Federalism
Creeds and Confessions: London Baptist Confession of 1689
(Some questions I had to fill out on a forum that I thought I would include.)
Are some men elected to salvation?
Are some men elected to damnation?
Is salvation by works?
Jesus died for all men?
God loves all men?
Christ experienced sin in His person?
Was sin imputed or imparted to Christ?
Is righteousness imputed or imparted to believers?
God predestines all things, including sin?
God wanted Adam to fall into sin?
Yes, it was decreed.
God has how many wills?
One. (His decretive will of purpose is His will of pleasure)
Do you believe in Justification from Eternity?
What point in time is righteousness imputed to the elect based upon?
The entire life of Christ culminating in His death.
Baptism is required for salvation?
Baptism is the sign of the new covenant?
THE CARTER LANE DECLARATION OF 1757 with some adjustments
(Those words in red have been added or indicate change to the DECLARATION in light of personal belief and for clarity of position. The plural “we” and “our”, etc has been changed to reflect a singular statement of belief.)
Yours in the Lord,
Posted in 2015
Does Romans 14 give us a defense for keeping Christmas? I’ve seen v.5 cited often as a general defense for the keeping of holy days.
One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
Well folks, I don’t believe it applies to Christmas, just read the passage in context. The passage is speaking to the church at Rome made up of Jewish converts and Gentiles. Some wanted to keep old Mosaic holy days while other did not.
Gill explains this passage is;
“not to be understood of days appointed by the Christian churches for fasting, or abstinence from certain meats, either once a year, as the “Quadragesima”, or Lent; or twice a week, as Wednesdays and Fridays; for these are things of much later observation, and which had never been introduced into the church of Rome in the apostle’s time; nor were there any disputes about them: much less of days of Heathenish observation, as lucky or unlucky, or festivals in honour of their gods; for the apostle would never say, that a man who regarded such a day, regarded it to the Lord; nor would have advised to a coalition and Christian conversation with such a man, but rather to exclude him from all society and communion:”
If Paul isn’t defending Christian liberty to make up and keep holy days what is his point?
“it must be understood of Jewish days, or of such as were appointed to be observed by the Jews under the former dispensation, and which some thought were still to be regarded; wherefore they esteemed some days in the year above others, as the days of unleavened bread, or the passover; particularly the first night, which was a night to be observed throughout their generations; and in their service for it to this day”
Ahh, that makes sense. Gill continues;
“but let it be observed, that the man that did so was one that was weak in faith; the same man that ate herbs, because he would not be guilty of violating those laws, which ordered a distinction of meats to be observed, the same weak man esteemed one day above another, imagining the laws concerning the distinction of days were still obligatory, not rightly understanding the doctrine of Christian liberty, or freedom from the yoke of the ceremonial law”
The context of Romans 14 doesn’t support the introduction of unbiblical holy days. It just doesn’t.
Yours in the Lord,