Historic Documents in American Presbyterian History
THE TEXT OF THE AUBURN AFFIRMATION
AND CONSERVATIVE RESPONSE
[Auburn, NY: The Jacobs Press, 1924]
The Auburn Affirmation was first published in January of 1924. Affixed to that document were the names of 150 pastors and elders within the Presbyterian Church of the U.S.A. A subsequent printing issued on May 5, 1924 contained the final list of signators, numbering 1274 names, with a post-print addendum of another 20 names and notice of the removal of one name, that of the Rev. George E. Caesar of Little Rock, AR. The text of the document is reproduced here as an aid in the discussion of the errors contained in the Auburn Affirmation, and to provide any necessary context for the quotations that may be found in other documents posted at this site. The text, shown below, is taken from the first printing and has been cross-checked with the May 5, 1924 printing issued by The Jacobs Press, Auburn, NY.
Confessional response to the Affirmation, in retrospect, might seem to have been slow in coming, but that is something of a misimpression, largely because the early responses were published in journals not readily available now. In addition, some conservatives were of the view that the Auburn Affirmation was of no great consequence and would soon pass from memory. After those first early responses by Machen, Kennedy and Craig, the matter did seemingly pass for a time, unti the 1930's. For some reason, it was not until then that some conservatives sought to bring charges against some of the men who had signed the Affirmation. Among the first of these responses in the 1930's was the sermon preached in the Holland Memorial Presbyterian Church, Philadelphia, on Sunday morning, 21 February 1932, by the Minister, The Rev. H. McAllister Griffiths. That sermon was quickly reprinted in Christianity Today [Philadelphia: The Presbyterian and Reformed Publishing Co.; Samuel G. Craig, editor], 2.10 (Mid-February 1932): 4-8.
Finally, in the 1940's there was a separate series of articles by Southern Presbyterian authors, as they sought to oppose a union of the PCUSA and the PCUS, one of their primary arguments being that the Affirmation was highly indicative of the spiritual status of the northern denomination.
Conservative Responses :
[scroll down to view the text of the Affirmation]:
- 1924 - J. Gresham Machen, "The Virgin Birth"
- 1925 - David S. Kennedy, "Liberty Within Evangelical Bounds"
- 1925 - J. Gresham Machen, "Shall the General Assembly Represent the Church?"
- 1925 - David S. Kennedy, "An Inclusive Christian Church"
- 1932 - H. McAllister Griffiths, "The Heretical 'Auburn Affirmation': A Menace to the True Peace and Purity of the Presbyterian Church."
- 1935 - Gordon H. Clark, "The Auburn Heresy"
- 1942 - Daniel S. Gage, "The Auburn Affirmation"
- 1944 - Wm. Childs Robinson, "The Effect of the Auburn Affirmation"
- 1944 - Rev. Willis Thompson, " 'Timely Topics' and the Auburn Affirmationists"
- 1944 - Daniel S. Gage, "Dr. Lingle and the Auburn Affirmation"
- 1946 - Wm. Childs Robinson, "The Liberal Attack Upon the Supernatural Christ"
Additional treatment of the subject, pro and con, may be found in the following :
- Loetscher, Lefferts A., The Broadening Church: A Study of Theological Issues in the Presbyterian Church since 1869. University of Philadelphia Press, 1957, pp. 117-120; 134-135.
- Longfield, Bradley J., The Presbyterian Controversy: Fundamentalists, Modernists & Moderates. New York & Oxford: Oxford University Press, 1991, p. 77-103. [includes extended treatment on Henry Sloan Coffin]
- Macartney, Clarence E., Chapter XVI: "For the Faith," in The Making of a Minister. Great Neck, NY: Channel Press, Inc., 1961; pp., 183-201.
- North, Gary, Crossed Fingers: How the Liberals Captured the Presbyterian Church. Tyler, TX: Institute for Christian Economics, 1996, pp. 534-581.
- Noyes, Morgan P., Chapter Ten: "Standing Fast for Liberty," in Henry Sloan Coffin: The Man & His Ministry. New York: Charles Scribner's Sons, 1964; pp. 161-179.
- Quirk, Charles Evans, The 'Auburn' Affirmation: A Critical Narrative of the Document Designed to Safeguard the Unity and Liberty of the Presbyterian Church in the United States of America in 1924.
Iowa City, IA: The University of Iowa, 1967; Ph.D. dissertation, 2 volumes, xv, 543 leaves; 28 cm.
- ________________, "Origins of the Auburn Affirmation," Journal of Presbyterian History 53.2 (Summer 1975): 120-142.
- ________________, "A Statistical Analysis of the Signers of The Auburn Affirmation," Journal of Presbyterian History 43.3 (September 1965): 182-196.
- Rian, Edwin H., The Presbyterian Conflict. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1940, pp. 29-59.
- The Presbyterian Guardian, 2:86; 6:19; 7:96, 143; 20:200 and
— (1.) Letter from V.K. Beshgetoor Asking to Have His Name Removed From the List of Signers, 2:259.
— (2.) "Have the Auburn Affirmationists Forgotten Their Appeal to Charles Hodge?" (by Frank Hamilton), 3:8-9.
— (3.) "A Reminder From a Strange Source" (by Paul Woolley), 6:111.
— (4.) "The Southern Church and the Auburn Affirmation" (by L.W. Sloat), 8:35-36.
— (5.) "The Auburn Betrayal" (by Murray Forst Thompson), serialized in 10:113-114, 125-127, 133-134, 154-155, 165-167 and 11:24-25.
— (6.) " 'The Auburn Betrayl' : A Review" (by T.R. Birch), 11:60.
— (7.) "Still an Issue" (by L.W. Sloat), 21:104.
- The United Presbyterian, (26 April 1934): 9-13; (27 August 1936): 12; (25 November 1956): 9.
THE TEXT OF THE AUBURN AFFIRMATION:
An Affirmation |
designed to safeguard
the unity and liberty of the |
Presbyterian Church
in the United States of America |
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Submitted for the
consideration of its ministers and people |
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We, the undersigned, ministers
of the Presbyterian Church in the United States of America, feel bound,
in view of certain actions of the General Assembly of 1923 and of
persistent attempts to divide the church and abridge its freedom,
to express our convictions in matters pertaining thereto. At the outset
we affirm and declare our acceptance of the Westminster Confession
of Faith, as we did at our ordinations, "as containing the system
of doctrine taught in the Holy Scriptures." We sincerely hold
and earnestly preach the doctrines of evangelical Christianity, in
agreement with the historic testimony of the Presbyterian Church in
the United States of America, of which we are loyal ministers. For
the maintenance of the faith of our church, the preservation of its
unity, and the protection of the liberties of its ministers and people,
we offer this Affirmation. |
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The church's
guarantee of liberty
(1) concerning
the interpretation
of the Confession
of Faith, and
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I. By its law and its history,
the Presbyterian Church in the United States of America safeguards
the liberty of thought and teaching of its ministers. At their ordinations
they "receive and adopt the Confession of Faith of this Church,
as containing the system of doctrine taught in the Holy Scriptures."
This the Church has always esteemed a sufficient doctrinal subscription
for its ministers. Manifestly it does not require their assent to
the very words of the Confession, or to all of its teachings, or to
interpretations of the Confesion by individuals or church courts.
The Confession of Faith itself disclaims infallibility. Its authors
would not allow this to church councils, their own included: "All
synods or councils since the apostle's times, whether general or particular,
may err, and many have erred; therefore they are not to be made the
rule of faith or practice, but to be used as a help in both."
(Conf. XXXI.iii). The Confession also expressly asserts the liberty
of Christian believers, and condemns the submission of the mind or
conscience to any human authority: "God alone is lord of the
conscience, and hath left it free from the doctrines and commandments
of men which are in anything contrary to his Word, or beside it, in
matters of faith or worship. So that to believe such doctrines, or
to obey such commandments out of conscience, is to betray true liberty
of conscience; and the requiring of an implicit faith, and an absolute
and blind obedience, is to destroy liberty of conscience, and reason
also." (Conf. XX, ii). |
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[p. 2]
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The formal relation of American
Presbyterianism to the Westminster Confession of Faith begins in the
Adopting Act of 1729. This anticipated and provided for dissent by
individuals from portions of the Confession. At the formation of the
Presbyterian Church in the United States of America, in 1788, the
Westminster Confession was adopted as the creed of the church; and
at the same time the church publicly declared the significance of
its organization in a document which contains these words: "These
are truths and forms, with respect to which men of good characters
and principles may differ. And in all these they think it the duty,
both of private Christians and Societies, to exercise mutual forbearance
towards each other." (Declaration of Principles, v). |
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Of the two parts into which our
church was separated from 1837 to 1870, one held that only one interpretation
of certain parts of the Confession of Faith was legitimate, while
the other maintained its right to dissent from this interpretation.
In the Reunion of 1870 they came together on equal terms, "each
recognizing the other as a sound and orthodox body." The meaning
of this, as understood then and ever since, is that office-bearers
in the church who maintain their liberty in the interpretation of
the Confession are exercising their rights guaranteed by the terms
of the Reunion. |
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A more recent reunion also is
significant, that of the Cumberland Presbyterian Church and the Presbyterian
Church in the United States of America, in 1906. This reunion was
opposed by certain members of the Presbyterian Church in the United
States of America, on the ground that the two churches were not at
one in doctrine; yet it was consummated. Thus did our church once
more exemplify its historic policy of accepting theological differences
within its bounds and subordinating them to recognized loyalty to
Jesus Christ and united work for the kingdom of God. |
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(2)
concerning the interpretation
of the Scriptures
[p. 3]
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With respect to the interpretation
of the Scriptures the position of our church has been that common
to Protestants. "The Supreme Judge," says the Confession
of Faith, "by whom all controversies of religion are to be determined,
and all decrees of councils, opinions of ancient writers, doctrines
of men, and private spirits, are to be examined, and in whose sentence
we are to rest, can be no other but the Holy Spirit speaking in the
Scripture". (Conf. I, x). Accordingly our church has held that
the supreme guide in the interpretation of the Scriptures is not,
as it is with Roman Catholics, ecclesiastical authority, but the Spirit
of God, speaking to the Christian believer. Thus our church lays it
upon its ministers and others to read and teach the Scriptures as
the Spirit of God through His manifold ministries instructs them,
and to receive all truth which from time to time He causes to break
forth from the Scriptures.
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There is no assertion in the Scriptures
that their writers were kept "from error." The Confession
of Faith does not make this assertion; and it is significant that
this assertion is not to be found in the Apostle's Creed or the Nicene
Creed or in any of the great Reformation confessions. The doctrine
of inerrancy, intended to enhance the authority of the Scriptures,
in fact impairs their supreme authority for faith and life, and weakens
the testimony of the church to the power of God unto salvation through
Jesus Christ. We hold that the General Assembly of 1923, in asserting
that "the Holy Spirit did so inspire, guide and move the writers
of Holy Scripture as to keep them from error," spoke without
warrant of the Scriptures or of the Confession of Faith. We hold rather
to the words of the Confession of Faith, that the Scriptures "are
given by inspiration of God, to be the rule of faith and life."
(Conf. I, ii). |
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Authority
under the constitution
for the declara-
tion of doctrine
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II. While it is constitutional
for any General Assembly "to bear testimony against error in
doctrine," (Form of Govt. XII, v), yet such testimony is without
binding authority, since the constitution of our church provides that
its doctrine shall be declared only concurrent action of the General
Assembly and the presbyteries. Thus the church guards the statement
of its doctrine against hasty or ill-considered action by either General
Assemblies or presbyteries. From this provision of our constitution,
it is evident that neither in one General Assembly nor in many, without
concurrent action of the presbyteries, is there authority to declare
what the Presbyterian Church in the United States of America believes
and teaches; and that the assumption that any General Assembly has
authoritatively declared what the church believes and teaches is groundless.
A declaration by a General Assembly that any doctrine is "an
essential doctrine" attempts to amend the constitution of the
church in an unconstitutional manner. |
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Action
of the
General Assembly
regarding the
preaching in the
First Presbyte-
rian Church of
New York City
[p. 4]
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III. The General Assembly of 1923,
in asserting that "doctrines contrary to the standards of the
Presbyterian Church" have been preached in the pulpit of the
First Presbyterian Church of New York City, virtually pronounced a
judgment against this church. The General Assembly did this with knowledge
that the matter on which it so expressed itself was already under
formal consideration in the Presbytery of New York, as is shown by
the language of its action. The General Assembly acted in the case
without giving hearing to the parties concerned. Thus the General
Assembly did not conform to the procedure in such cases contemplated
by our Book of Discipline, and, what is more serious, it in effect
condemned a Christian minister without using the method of conference,
patience and love enjoined on us by Jesus Christ. We object to the
action of the General Assembly in this case, as being out of keeping
with the law and the spirit of our church.
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The doctrinal deliverance of
the General
Assembly
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IV. The General Assembly of 1923
expressed the opinion concerning five doctrinal statements that each
one "is an essential doctrine of the Word of God and our standards."
On the constitutional ground which we have before described, we are
opposed to any attempt to elevate these five doctrinal statements,
or any of them, to the position of tests for ordination or for good
standing in our church. |
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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 hold most earnestly to these
great facts and doctrines; we all believe from our hearts that the
writers of the Bible were inspired of 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 everliving Saviour;
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. Some of us regard the particular theories contained
in the deliverance of the General Assembly of 1923 as satisfactory
explanations of these facts and doctrines. But we are united in believing
that these are not the only theories allowed by the Scriptures and
our standards as explanations of these facts and doctrines of our
religion, and that all who hold to these facts and doctrines, whatever
theories they may employ to explain them, are worthy of all confidence
and fellowship. |
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Extent of the
liberty claimed
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V. We do not desire liberty to
go beyond the teachings of evangelical Christianity. But we maintain
that it is our constitutional right and our Christian duty within
these limits to exercise liberty of thought and teaching, that we
may more effectively preach the gospel of Jesus Christ, the Saviour
of the World. |
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The spirit and
prupose of this
affirmation
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VI. Finally, we deplore the
evidences of division in our beloved church, in the face of a world
so desparately in need of a united testimony to the gospel of Christ.
We earnestly desire fellowship with all who like us are disciples
of Jesus Christ. We hope that those to whom this Affirmation comes
will believe that it is not the declaration of a theological party,
but rather a sincere appeal, based on the Scriptures and our standards,
for the preservation of the unity and freedom of our church, for which
most earnestly we plead and pray. |
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[p. 6] |
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[The final pages, 6 - 13, of the document present a
list of 150 signators to the Affirmation. In the second printing as
produced by the Jacobs Press of Auburn, NY on May 5, 1924, the final
listing of 1293 names was issued. No further names were added in any
subsequent printings of the document. |
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