1925 Cincinnati City Council Race

25 September 1925 | Cincinnati Enquirer

Flower Strewing for Heroes of Social Construction

28 May 1925 | The American Israelite

Flower Strewing for Heroes of Social Construction

On May 30^th at 8:00 A.M., the third annual “Flower Strewing For Heroes of Social Construction” will be held near the North Gate of Spring Grove Cemetery, Cincinnati. With due solemnities, flowers will be placed upon the graves of a factory worker, a railroader, a policeman, and a fireman who died in the performance of their duties, and of a woman who died in childbirth; the thought being that, on the day when the heroes of the battlefield are remembered, honors should also be accorded those heroes who died not in the act of taking life but in the act of giving and preserving life. Wide publicity for the event is being sought in the hopes that the ceremony may become initiated by other groups in other localities. The inter-racial, inter-denominational committee in charge consists of Rev. Geo. A. Thayer, Rev. E.H.Oxley, Rev. Mark Cain S.J., Miss Jennie D. Porter, Miss Dorothy Hart, Dr. F. K. Farr, Prof. Ernest Talbert, Dr. George A. Hedger, Prof. Henry Englander, Dr. Jacob Kaplan, Rabbi James G. Heller, and Abraham Cronbach. The program among whose participants will be a Catholic, a Protestant, a Jew, a woman, and a colored person, will be as follows:

Hymn, “Say Not They Die,” Choir, directed by Prof. A. Z. Idlesohn, (Hebrew Union College Faculty)

Prayer, Rabbi Walter G. Peiser

Reading from Horace Traubel, Prof. Wm. J. Decatur

Address, Rev. Jesse Halsey,

Words Spoken at Each Grave, Miss Eleanor Mulvihill

Benediction, Rev. Gilbert P. Symnons

A Boy Scout Troop led by Mr. Sidney Unger will also participate.

31 May 1925 | Cincinnati Enquirer

Heroes of Peace Honored | Special Service Conducted at Spring Grove Cemetery

A factory worker, a railroader, a policeman, and a mother who died in childbirth—representatives of that great multitude of every day, but unsung, heroes—were honored at special memorial services conducting at Spring Grove Cemetery yesterday as a part of the annual Memorial Day program . . . In the group that took part in the services were representatives of all creeds, Catholic, Protestant, and Jewish men and women, white and negro. It was a nonsectarian, nonracial memorial service, intended to honor all in behalf of all.

Rev. Jesse Halsey, pastor of the Seventh Presbyterian Church, was the memorial speaker. He sounded the sentiment of the service in his memorial address. He said: “We commemorate the heroes of peace. Simply and nobly they lived. Unsung, unheralded, they marched to their heroic mausoleum. The companions of the Great Creator, the constructionists, the men and women of the unnumbered multitudes who, in humble ways and dangerous place, served their generation and fell asleep—for these we pause to breathe a prayer of gratitude and here in God’s acres, in the morning watch, we chant our requiem of peace.

“We condemn in ourselves and in others the sins of oppression and greed. We cry out with the righteous anger of the valiant hearted against the hatred of competition, the waste and desolation of war, and he needless sacrifice of life on the altar of Mammon. We dedicate ourselves in the spirit of the true hearted, whose memory we this day recall, to the constructive purposes of the cooperative commonwealth of God; seeking to hand down our common heritage, made fairer by our use, to those who come after us; and to this end we pledge our time and thought and strength to speed the coming day of beauty and righteousness . . .”

Cincinnati Peace League Formed

1 January 1925 | The American Israelite

A recently formed organization is the Cincinnati Peace League, whose purpose it is to study the causes of war and to foster in the community the desire and will for peace. The officers of the organization are Rev. Jesse Halsey, President; Rabbi James G. Heller, Vice President; Miss Ethel Ideson, Recording Secretary; Mrs. A. L. Stix, Corresponding Secretary; Mr. Phil E. Ziegler, Treasurer. The desire for peace is so nearly universal that it seems hardly necessary to form an organization to foster it.

THE SPECIAL COMMISSION OF 1925

TURNING POINTS IN AMERICAN PRESBYTERIAN HISTORY PART 9:

THE SPECIAL COMMISSION OF 1925

D. G. Hart and John R. Muether

Progressive Presbyterians were not content with the revisions to the Westminster Confession that 

were approved in 1903. There was more work to be done to bring the Presbyterian Church into

greater harmony with the modern world. The center of the progressive movement was in the

Presbytery of New York, which pressed the liberal agenda on three fronts. First, on May 21, 1922,

Harry Emerson Fosdick, the Baptist supply pastor of the First Presbyterian Church in the City of New

York, rallied liberals with his famous sermon, "Shall the Fundamentalists Win?" Although the sermon

wasa plea for tolerance, most Presbyterians, liberal and conservative, would have answered the

title's rhetorical question in the affirmative, because it appeared that the conservatives were strong

enough to force the liberals out of the church. 

A year later, the Presbytery took the provocative step of ordaining two graduates of Union Seminary 

who could not affirm the virgin birth of Christ.

Finally, the Presbytery convened a gathering in Auburn, New York, in December 1923. It produced

"An Affirmation designed to safeguard the unity and liberty of the Presbyterian Church in the United

States of America." The Auburn Affirmation questioned the constitutionality of General Assembly

deliverances that proclaimed certain doctrines as necessary and essential beliefs for

Presbyterian ministers, and it went on to describe those doctrines (the inerrancy of Scripture, 

the virgin birth of Christ, the vicarious atonement, Jesus' resurrection, and his miracles) merely 

as theories about the Bible's message. Within a year, the Auburn Affirmation 

secured the signatures of 1,300 Presbyterianministers.

Conservatives fought back in the General Assembly of 1924, when they narrowly elected a

conservative moderator, Clarence Macartney, and managed to secure the dismissal of Fosdick from

the First Presbyterian pulpit. The Assembly failed to take action against the Auburn Affirmationists,

however, as many conservatives believed that they lacked sufficient votes to win that battle.

Instead, a showdown took place a year later at the General Assembly of 1925, meeting in Columbus,

Ohio. Many commissioners were convinced of the creedal infidelity of the Presbytery of New York.

Henry Sloane Coffin, however, was prepared to defend the Presbytery. He preached the preceding

Sunday at the First Congregational Church of Columbus, the former pulpit of social gospeler

Washington Gladden. In his sermon, "What Liberal Presbyterians Are Standing For," he put forth his

case: "We question whether we have any right to call ourselves a Christian Church, if we exclude

from its ministry any whom Christ manifestly does not exclude from the gift of His Holy Spirit."

The Assembly elected Charles Erdman of Princeton Seminary as its moderator. Although Erdman's

theology was evangelical, J. Gresham Machen considered him to be the candidate of modernists and

indifferentists. Upon his election, Erdman quickly proved Machen right. He held a two-hour private

meeting with Coffin, listening to his plan to lead the Presbytery of New York and its sympathizers out

of the Assembly, should the Judicial Commission rule unfavorably.

Desperately seeking to avoid a walkout, Erdman agreed to permit Coffin to read a protest if the

Judicial Commission ruled against the Presbytery. The Commission did, in fact, 

determine that the Presbytery had acted improperly in ordaining men who could not affirm 

the virgin birth of Christ, which was "the established law" of the Church. 

Conservatives seemed to be on the brink of victory, and liberals prepared to leave.

Then Coffin approached the platform of the assembly, as his biographer describes:

He was pale and showed the effects of the strained and sleepless nights during which he had

been in conference seeking to avert this action. In a firm voice he read a prepared statement

on behalf of the Commissioners of the Presbytery of New York protesting the decision as

contrary to the constitution of the church and declaring the purpose of the New York

Presbytery to maintain its constitutional rights in licensure.

But Coffin's threatened exodus did not take place, because of a bold and desperate move by

Erdman. Yielding the chair to the vice moderator, Erdman proposed from the floor that the Assembly

establish a special commission "to study the present spiritual condition of our Church and the causes

making for unrest, and to report to the next General Assembly, to the end that the purity, peace,

unity and progress of the Church may be assured."

Erdman's stroke of parliamentary genius was unanimously approved. Later that night he met with

liberal commissioners and urged them not to leave the church until the Special Commission reported

to the next assembly. Erdman then appointed fifteen committee members, mostly "respected

loyalists." The most well known and influential member of the committee was his close friend, Robert

E. Speer, secretary of the Board of Foreign Missions, who would later clash with Machen over the

latter's claim of modernism on the Board.

In the ensuing year, the Special Commission met four times. Machen argued before the Commission

that the cause of the unrest in the church was "reducible to the one great underlying cause," which

was the presence of modernism in it. Coffin countered that the differences were due to

"misapprehension." Fighting this battle would "plunge the church into calamitous litigation and

hinder us from doing our work and building the kingdom of God." "It is ruinous," he continued, "to

divide existing forces. We ought to work harmoniously together and emphasize those things in which

we agree."

In the unanimous report that the Commission presented to the 1926 Assembly, it agreed with Coffin

that there was "evangelical unity" in the church. American Presbyterianism stood for toleration and

progress, shaped by "two controlling factors":

One is, that the Presbyterian system admits to diversity of view where the core of truth is identical.

Another is, the church has flourished best and showed most clearly the good hand of God upon it,

when it laid aside its tendencies to stress these differences, and put the emphasis on the spirit

of unity.

Coffin could not have authored a more agreeable conclusion. "It seems to be everyone's wish to

keep the peace," he wrote.

When the Commission presented its report, Clarence Macartney, two years removed as the

Assembly moderator, moved to excise certain sections and to dismiss the Commission. His older

brother, Albert J. McCartney, rose in rebuttal with withering words of ridicule: "Clarence is all right,

friends. The only trouble is he isn't married. If that old bachelor would marry, he would have 

less time to worry over other people's theology.... I know that if mother could come back, there would be

room for him and for me to say our prayers in the same words on her knee at that old home of ours

in western Pennsylvania. I believe there is room for him and for you and me, to say our prayers in

identical language in the Presbyterian Church."

The younger Macartney's motion was denied, and in 1927 the General Assembly approved the final

report of the Commission with only one dissenting vote. The effect was to grant freedom to the

Presbytery of New York to reject the virgin birth of Christ as an essential tenet of the church, and to

vindicate the signers of the Auburn Affirmation.

The report underscored that Presbyterian unity required the end of "all slander and misrepresentation" 

within the church. The focus of attention, then, fell on one particular source of recent unrest: 

the factions within the faculty of Princeton Seminary. The school's reorganization in

1929 brought two signers of the Auburn Affirmation onto its new, thirty-member Board. Convinced

that this would lead the school into a decline into theological liberalism, Machen left Princeton and

formed Westminster Seminary in Philadelphia.

The General Assembly of 1925 marked the decline of conservative strength in the Presbyterian

Church; no subsequent assembly elected a conservative moderator. It also raised Henry Sloane

Coffin's visibility in the church. Together with Erdman, he forestalled the liberal exodus that most

observers regarded as inevitable. According to Time magazine, Coffin went to the General Assembly

"as he had gone before, one of the many commissioners from the Presbytery of New York. He

returned the acknowledged leader of the liberal elements of his church."

Nearly two decades later, in 1943, the General Assembly would elect Coffin as moderator, a symbolic

vote in two respects. First, it confirmed Coffin's role in the church he nearly walked out of in 1925.

Second, since he was president of Union Seminary at the time, the vote represented a healing of the

breach between the Presbyterian Church and the Seminary in the liberal Presbytery of New York,

and a vindication of Charles A. Briggs, fifty years after his heresy trial.

Dr. Hart is the director of fellowship programs and scholar in residence at the Intercollegiate Studies

Institute in Wilmington, Del.; Mr. Muether is the librarian at Reformed Theological Seminary in

Orlando, Fla., and the historian of the OPC; both are OP ruling elders and members of the

Committee on Christian Education. Reprinted from New Horizons, October 2005