Dr. William Barrow Pugh | Obituary

15 September 1950 | Delaware County Daily times

1939 General Assembly

26 May 1939 | Denton Record Chronicle

"Dr. Higginbottom today appointed the Rev. Dr. Jesse Halsey of Cincinnati, vice moderator."

Reid Dickson to Jesse Halsey | 1950

1 Dec 1950

"Seek Hundred 'Hungriest Children'" and "Foreign Mission Report Will Be Explained"

1932

"The minister dreamed that his eight-year-old Billy, who had died two years before, was hungry—hungry in the midst of plenty; and that on Thanksgiving day! The minister’s childhood was spent in New England where Thanksgiving was celebrated like our Christmas. Billy’s few Christmases had been spent in a time and in a part of the country where Christmas is Christmas. So, the next day our minister determined that Billy should have his Christmas celebration by proxy. He has that curious sort of Celtic (or is it Christian?) faith that convinces him that those who have “gone on” know what goes on here."

"his utter modesty might well sweep the Assembly"

1935 | Montgomery to Christie

Post-Assembly Conference

The Kane Republican | May 1934

Jesse Halsey | 1934

The tumult and the shouting dies, the Bishops and Elders depart and we are left in our solitude to take up our parish duties. What is the aftermath of the assembly for our churches and for us? Twenty odd of our ministers were gathered for breakfast and talked it over

To a couple of the older men it was a reminder of old times, for once upon a time not far remote this Presbytery was given to controversies, as it is now given to hospitality. The fire-works of the Assembly reminded us of the heresy and other trials here endured (and in a measure enjoyed, by the fathers, I verily believe). No doubt there were those in this Assembly who felt that the main business of the Church is the discussion of doctrinal issues—but such are in a minority. It is becoming evident that the Church is setting herself foreword to the Lord’s business and, that within a wide latitude, Christian men of good-will in Presbyterian circles must subordinate their jealous dogmatisms to their Lord and His work. Within tow decades this Presbytery has moved in that direction very vigorously and thoroughly—may it be a prophesy for the whole church.

Most of us feel that “social action,” though it looks good in print and will have a fair share in the minutes was not very near the heart of the Assembly. With the Naval maneuvers in full swing there is at least one commissioner who regrets that he spoke no word in protest, (and this commissioner has no over weaning confidence in resolutions). “The centre of interest in our denomination is “institutional rather than passional”—one man put it thus.”

Everyone spoke of the Moderator. How he towered above the situation; fair and firm; dignified and forceful; adequate always. (I should use quotation marks, for these were actual comments.) No piousity but real spiritual quality in all he siaid and did. He deserved the office and now, more than ever, he deserves the thanks fof his church.

Dr. Covert’s sermon was highly appreciated—“would that the Assembly had lived up to its spirit.” Dr. Speer’s ovation drew hearty approval. The curious attack on him (of all people); the wholesome reaction throughout the Church toward The Cause and its Senior Secretary; we talked about these things.

“A blood letting process, but necessary,” “two Assemblies have known just what they wanted to do,” “it had to be done.” Only one out of twenty felt that another year of “grace and conference” should have been allowed the “Machenites,” and this one was our arch-liberal who wants all shades of opinion and conviction sheltered within the fold. Most of us within the year have been converted to the necessity of the constitutional process, taking its course.

Our churches have profited by the Popular meetings, they have suffered by the newspaper publicity. Every missionary and secretarial address of presentation was an asset, some of the debates a liability. Old time politicians who looked in, have (half a dozen of them) said to the writer, in one form or another, “You could show us things”; “the church has nothing on us”; “your Moderator ought to be Speaker of the House.”

“We are glad they came”; “we are glad they are going out of Ohio next year”—our feelings are mixed, as must be those of every sincere Christian and Churchman—the distortion, the lack of perspective—these things trouble us all, but beneath and beyond the flotsam and jetsam is the steady tide and its set is forward.

Wage Drive for Negro Ministers

The Continent | 1922

PCUSA | Special Committee on Chaplains and Service Personnel

May 9, 1952

Sam Higginbottom to Jesse Halsey

July 23, 1941

Presbyterians Voted Against Entering Union c1938

Letter from Jesse Herrmann to Jesse Halsey | 1953

With thanks to: The Jesse Halsey Manuscript Collection. Special Collections, Princeton Theological Seminary Library.

Letter from Christie to Halsey | 1939

Westminster Presbyterian Church

Wilmington, Delaware

John W. Christie, Minister

1304 Delaware Avenue

Wilmington, Del.

[May 1939]

Saturday

Dear Jess,

Thank you for your letters. Bob very much appreciated his. Hope you will come to Board meeting in June—altho I may have to be at synod at Hood College on that Wednesday. Probably will be home that night.

Mr. [Jasper E.] Crane was unwell part of the Assembly and had to go to bed on Thursday, but is out again. I think he enjoyed the affair. Whatever comes before him will be thoroughly examined—and decided on the strictest principles a conscience that came out of New England originally can find. When he deviates from justice and truth as he sees them I will despair of their continuance on this old globe. Partiality or favoritism he does not understand. So if your Pension matters come to him see to it that he has all the facts. Nothing else will sway him. I think he will prove to be the most valuable layman the Gen. Council secures in our generation.

Have been reading Hodge on the 1837 fight and ran across a few pages that you must read—In his “Polity” (which you have) please read Chap X—Page 157—on “Presbyterian Liturgies.”

Am glad the Ass. goes to Rochester next year. Darling tells me that D. Wallace MacMillian and Luccock both gave him needed and able assistance in his Com. I have written notes to both of them. Evidently they had their hands full.

From all I can learn the Assembly did a fine job on every serious bit of work presented. Was greatly pleased at the Pension and Princeton outcomes. Wonder who the “skunks” turned out to be? Have not idea, at present.

Love to you—and Thanks.

John

The Affirmation

The reaction in American Protestantism rose to militant activity after the First World War, in a time congenial to such a movement. A widespread and powerful body of opinion charged the Churches with weakness and failures, and located the cause in "modernism," which meant modern Biblical study and religious thought accepting scientific truth, in particular "evolution." In this temper fundamentalism was organized as the great World Conference on Christian Fundamentals in Philadelphia in May, 1919. The conference issued a doctrinal declaration including the five points and also the imminent return of Christ, the tenets of which were the "fundamentals." It adopted a broad program of measures of war on "modernism" and modernists, aimed at Churches, theological seminaries, colleges, missions, boards, religious periodicals, the Y.M.C.A. and Y.W.C.A., and planned extensive means to spread the theology of the fundamentals. The avowed ultimate object was to secure control of the great Churches.

The first attempt of this kind was made in the Northern Baptist Convention of 1922. Before this Dr. Harry Fosdick preached in the First Presbyterian Church of New York his celebrated sermon on "Shall the Fundamentalists Win?" Defeated with the Baptists, fundamentalism turned to the Presbyterian Church. The General Assembly of 1923 by a narrow vote expressed disapproval of Dr. Fosdick's teaching, without mentioning his name, and directed the Presbytery of New York to bring the teaching in the First Presbyterian Church into conformity with the doctrinal standards of the Church and report to the next Assembly. It accompanied this with a reiteration of the five points as essential doctrines. A question of the whole Church had thus arisen, and now the fundamentalist effort to control the Church was fully launched. The propaganda seeking to make the five points the Church's effective creed was much intensified, with unceasing denunciation of all ministers and laymen known to hold liberal theological views as enemies of Christian faith. Vague but very positive assertions were made to the effect that there was in the Church a large body of ministers who had forsaken evangelical Christianity. The words "materialist," "rationalist," "infidel," "pagan," were cast about without much regard for their meaning, but so as to strengthen this suspicion. After some months of this fomenting of theological panic there appeared a proposal designed to accomplish fundamentalist domination. To the General Assembly of 1924 came an overture asking it to require that all members of the General Council and the Boards of the Church and all professors in its theological seminaries declare their assent to the doctrinal deliverances containing the five points. This would involve giving to utterances of the General Assembly an authority equal to that of the Church's creed, and also binding the five points practically on the Church.

Just before this same General Assembly of 1924 there came from the liberals an instrument destined to repulse the fundamentalists, in the framing of which Henry Coffin bore a leading part. Early in 1923 they had begun to organize and prepare. Out of long consultation among them emerged the memorable Affirmation, prepared to be signed by ministers. In this document, which has become a symbol of liberal Presbyterianism, the signers affirmed their loyalty to evangelical Christianity and their adherence to the Church's Confession, as given at their ordinations. From its history and law they showed that the Church assured to its ministers liberty in the interpretation of the Confession and the Scriptures. They rejected Biblical inerrancy as not a teaching of the Bible, the Confession of Faith, the ancient creeds or those of the Reformation, and as in fact impairing the authority of the Bible. They met the assertion of "essential doctrines" by denying on constitutional grounds the General Assembly's authority to declare doctrine for the Church. Then they continued, in words which were the main strength of the Affirmation: 'Furthermore, this opinion of the General Assembly attempts to commit our Church to certain theories concerning the inspiration of the Bible, and the Incarnation, the Atonement, the Resurrection, and the Continuing Life and Supernatural Power of our Lord Jesus Christ. We all hold most earnestly to these great facts and doctrines; we all believe from our hearts that the writers of the Bible were inspired by God; that Jesus Christ was God manifest in the flesh; that God was in Christ, reconciling the world unto Himself, and through Him we have our redemption; that having died for our sins He rose from the dead and is our ever-living Savior; that in His earthly ministry He wrought many mighty works, and by His vicarious death and unfailing presence He is able to save to the uttermost." --Robert Hastings Nichols from "Leader of Liberal Presbyterianism" an essay in "This Ministry: The Contribution of Henry Sloane Coffin," ed. Niebuhr, 1945

"the octopus of Modernism had gotten its tentacles around every Board and Agency of the Presbyterian Church, U.S.A."

"Paving the Way for the Exodus" 

Merril T. MacPherson | Church of the Open Door, Philadelphia, PA | from Voice, April and May 1945

On Easter Day, 1930, I began my pastorate of the Central North Broad Street Presbyterian Church of Philadelphia, PA. Located on Broad Street, just a few blocks north of City Hall, this downtown church had a substantial brown stone building, with Sunday school rooms, offices, etc., on the ground floor, and a large auditorium upstairs. It was not only debt-free, but had an endowment fund of a quarter of a million dollars. Here we proclaimed the Gospel, both in the pulpit and over the radio, and soon had the joy of seeing great crowds, and best of all, souls saved at practically every Sunday evening service. Great monthly meetings of the Philadelphia Fundamentalists were held here, and annual conferences were conducted by the Moody Bible Institute. Before long, the newspapers referred to the Church as the "Citadel of Fundamentalism."

The financial crash of 1929 began to paralyze our Nation, and Philadelphia really felt the "Depression." Bank after bank crashed, many never to open again. Some of you "old-timers" will also remember the beginning of what happened "again and again and again." Booze then began to flow once more in America, but even a deadlier poison had devitalized the visible Church. For years godly men had warned against the encroachment of Modernism. We of the Presbyterian Church knew that it was becoming more powerful and brazen year by year. Through the General Council and the Boards of the Church, Modernism was beginning to dominate the Denomination.

The political power of the Auburn Affirmationists and other Modernists had become evident, and increasingly so since 1925. The Boards of the Church were going modernistic. While the modernism of the Foreign Board was specifically attacked, for reasons which we shall explain, yet all were guilty. Space will not permit me to give the evidence, but a few examples will suffice to show how the octopus of Modernism had gotten its tentacles around every Board and Agency of the Presbyterian Church, U.S.A.

Blatant Blasphemy

The Board of Christian Education was surely a transgressor. Many had pointed out the growing apostasy evidenced in the Sunday school helps, which stressed the "Fatherhood of God and the brotherhood of man." In the Twelfth Annual Report of this Board, we read: "The occasional and fleeting moments of insight and power that all of us have known may be transformed into more frequent and enduring periods of illumination and victory. The high achievements of persons like Gandhi and Kagawa in our own age bear eloquent testimony to the ability of modern man to recover the spirit and technique of Jesus of Nazareth and Francis of Assisi." As one said: "This scarcely requires comment. The paralleling of Gandhi, Kagawa and Francis of Assisi with Christ is blatant blasphemy."

A pamphlet published in 1935 revealed that there were twenty-two Auburn Affirmationists connected with the National Board, either as Secretaries, Board Members, or Synodical Executives, among whom were Henry Sloan Coffin and George A. Buttrick, the Modernistic writing and teachings of whom are well known. It was revealed that even the Board of Pensions had a President, Andrew Mutch, and a Board Member, Jesse Halsey, who were Auburn Affirmationists.

But the Board of Foreign Missions became the "storm center" in 1933. Both Pearl Buck and "Re-Thinking Missions" were in the limelight. Because of public sentiment concerning the rank modernism of both, the book was furiously attacked all over our nation, and Mrs. Buck resigned as a Presbyterian Missionary. In the Minutes of the Board of Foreign Missions, we read: "A letter was presented from Mrs. J. Lossing Buck, of the Kiangan Mission, requesting to be released from responsible relationship to the Board. The Board had hoped that this step might be avoided, but in view of all the considerations involved and with deep regret it voted to acquiesce in her request. The Board expressed to Mrs. Buck its sincere appreciation of the service which she has rendered during the past sixteen years and its earnest prayer that her unusual abilities may continue to be richly used in behalf of the people of China."

Independent Board Formed

Dr. J. Gresham Machen then printed a booklet giving documented evidence of the Modernism of the Board of Foreign Missions, in which he dealt with such chapters as "Re-Thinking Missions"; Mrs. J. Lossing Buck; the Auburn Affirmation; Modernistic Propaganda by the Candidate Department, the Secretary of which was an Auburn Affirmationist; Cooperating Agencies; Modernism in China, etc. Great protest rallies were held, in Philadelphia and other places, against the Modernism of the Foreign Board, requesting that the modernists be recalled and the Board purged. The General Assembly of 1933 was overtured in this respect. When the overture was disregarded and the Board "white-washed," announcement was made that an Independent Board would be formed for the purpose of propagating truly Biblical Foreign Missionary work. Shortly thereafter, the Independent Board for Presbyterian Foreign Missions was incorporated, with Dr. J. Gresham Machen, Pres., Merril T. MacPherson, Vice Pres., H. McAllister Griffiths, Secy., Murray Forst Thompson, Esq., Treas., and a long list of Board Directors. Charles Woodbridge, because of the modernism on the foreign field resigned as a Missionary under the Foreign Board in Africa, and returned to America to become the General Secretary of the Independent Board. We were off to a good start. Fundamentalists were rejoicing in the new Board, both as a testimony for Christ, against the current modernism, and as a channel through which they could give to help support sound missionaries.

Machine "Cracks Down"

We were sure of our Constitutional rights to form such a Board, and little dreamed of the strategy which the "machine crowd" of the Church would use in an attempt to destroy the New Board. But when they saw that money was rolling in for its support, they felt it was time to "crack down." Just before the General Assembly of 1934, Dr. Machen and three other members of the Independent Board were asked to meet with the Administrative Committee of the General Assembly. They were handed a document which contained the following words: "We wish to make known to you that after a most careful study the General Council is of the unanimous opinion that the following inferences may be drawn from this study: 1) That the Independent Board for Presbyterian Foreign Missions in its organization and operation is contrary to fundamental principles of the Constitution of the Church. 2) That you and your associates in this organization are violating your ordination or membership vows or both." They were informed that a 43-page pamphlet entitled "Studies in the Constitution," was already on the press, and would be placed in the hands of all the Commissioners to the General Assembly. Dr. Machen asked for an advance copy of this document, in order that a reply might be made to it, and also placed in the hands of the Commissioners, but he was informed that this could not be had. It was a stab in the back, for at the strategic moment the pamphlet was mailed so as to reach the Commissioners just before they left their homes for the General Assembly, and before a reply could be sent to them by Dr. Machen and his associates.

Only a person who has made some study of Presbyterian law and polity can fully understand the significance of this circularization, for its purpose was to prejudice minds and incite action, yes, illegal, unconstitutional action, against the members of the Independent Board. How well this was accomplished is now a matter of history--history which makes unscrupulous modernists to gloat and bloat, but still causes fundamentalists who once stood with us in the fight for Christ to blush and hang their heads in shame.

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

AUBURN AFFIRMATIONISTS PROMINENT IN AGENCIES; GENERAL ASSEMBLY ROLL

The PRESBYTERIAN GUARDIAN

May 18, 1936

Influential in Church

LATE studies of positions occupied by signers of the modernist "Auburn Affirmation" reveal that as a group they wield a wide official influence in the Church disproportionate to their total number. Recent compilations reveal Affirmationists at the 148^th Assembly and in the Boards and agencies as follows:

ASSEMBLY COMMISSIONERS

(Listed with Presbyteries represented)

James W. Bean, Mahoning

C. Carson Bransby, Council Bluffs

Victor Bucher, Erie

George Cleaver, Chicago

John R. Duffield, Buffalo-Niagara

R. Worth Frank, Chicago

Clarence S. Gee, Marion

Bruce J. Giffen, Waterloo

B. A. Hodges, Waco

George C. Hood, Missionary Delegate

Arthur M. Hughes, Jersey City

James A. Hunsicker, Gunnison

Wm. Lloyd Imes, New York

Robert L. Irving, EI Paso

Howard W. Johnston, Chicago

Arthur R. Jones, Grande Ronde

William C. Kerr, Newark

Irving W. Ketchum, Washington City

Alva Vest King, Hastings

John J. Lawrence, Rochester

George O. Long, Sioux Falls

Ward Willis Long, San Francisco

Julius W. Mallard, Kiamichi

D. Alan Martens, Blairsville

Elmer Martin, Bloomington

Francis L. McCauley, Troy

Harry G. McCluskey, Nebraska City

Peter McKenzie, Otsego

Wm. Pierson Merrill, New York

Hugh A. Moran, Cayuga

Fred M. Newlin, Highland

William Owen, Blairsville

Lucian W. Scott, Buffalo-Niagara

Frederick L. Selden, Chicago

Robert S. Sidebotharn, Toledo

Albert D. Stearns, Syracuse

Arthur O. Stockbridge, Providence

David Thomas, Enid

Robert von Thurn, Ebenezer

Emery D. Webster, Rochester

H. W. Wylie, Utica

THE BOARD OF NATIONAL MISSIONS,

Philip S. Bird

Henry S. Coffin

William H. Boddy

Robert Freeman

George A. Buttrick

T. Guthrie Speers

R. Thomasen

THE BOARD OF FOREIGN MISSIONS

Paul C. Johnston

Robert G. McGregor

THE BOARD OF CHRISTIAN EDUCATION

James E. Clarke

George A. Frantz

THE BOARD OF PENSIONS

Andrew Mutch

Jesse Halsey

THE GENERAL COUNCIL

E. Graham Wilson

William E. Brooks

Vice-Chairman William T. Paterson

Special Committee of Five

C.A. Spaulding

E.L. Douglas

SPECIAL COMMITEES IN CONSULTATION WITH GENERAL COUNCIL

George E. Barnes

Ralph C. McAfee

Edmund B. Chaffee

PERMANENT JUDICIAL COMMISSION

(There are only seven living ministers on the roll of the Permanent Judicial Commission since the death in Boston on April 25th, of the Rev. Robert Watson, who was not an Affirmotionist.)

Robert H. Nichols

Archibald Cardle

Herbert K. England

Floyd Poe

DEPARTMENT OF CHURCH CO-OPERATION

W. P. Merrill

P. C. Johnston

DEPARTMENT OF HISTORY

George E. Barnes

Edward Yates Hill

COMMITTEE TO CONSIDER THE PROPOSED AMENDMENT TO THE CONFESSION OF FAITH

William T. Paterson

SPECIALCOMMITTEE TO VISIT PRESBYTERIES OF PHILADELPHIA AND CHESTER

George A. Frantz

Arthur Lee Odell

COMMITTEE TO STUDY THE MANUAL OF THE BOARD OF NATIONAL MISSIONS

Chairman Jesse Halsey

Paul W. Gauss