I have finished the first couple chapters of The Dispensational-Covenant Rift: The Fissuring of American Evangelical Theology from 1936-1944 by R. Todd Mangum. Mangum's basic thesis is that the break between the streams of Niagara Fundamentalism (the premil camp) and Reformed Presbyterian Fundamentalism (the amil camp) during this time frame represents a new schism between brethren who had formally known unity despite their doctrinal differences. This is contra George Marsden and D.G. Hart who view Old School Presbyterians and New School Presbyterians as tolerating their differences in order to contend with modernism and then returning to their former contentions after separating from the mainline denominations.
Mangum's work is insightful for a number of reasons. He deals with primary sources and documents at length; the footnotes make for good reading themselves. In addition, Mangum has personally interviewed a number of key participants. So for example, in an interview dated June 2, 1996, Allan MacRae regards as "preposterous" the idea that a contentious meeting of the Independent Board in November of 1936 contributed to J. Gresham Machen's early death. Mangum not only covers the systematic-theological issues at play (Westminster Confessionalism vs. Scofield Dispensationalism), but also wrestles with the clash of personalities and socio-historical factors. This is an area often overlooked by historians of Evangelicalism and Fundamentalism. So for instance he writes:
...Just as when individuals have a "falling out," grievances are magnified and often projected onto what was "always true" in the relationship ("Well, you know, I always hated that about her!"), so likewise, such phenomena can be detected in sociological polarizations of greater proportions. These phenomena increase and intensify when the new institutions and organizations created by such sociological divisions must compete for constituents and resources (p. 23).
In addition to those already mentioned, it is good to once again become acquainted with names like Buswell, Kuiper, Murray, Allis, Wilson and Van Til. It is interesting to consider the mindset of men fresh from a fight to a figurative death with mainline Presbyterianism attempting to build a ship with room for all. The fight had required men of a certain character, but as Mangum notes, those same qualities of panache and stubbornness did not make for smooth sailing when personalities clashed or social issues (like the use of alcohol) surfaced.
I am most interested in this read because my roots are traced directly to its source. My parents began attending an independent Bible church in the 1960s founded by William Ashbrook, a man that left mainline Presbyterianism in the late 1930s, identified himself with Scofield dispensationalism, and established an independent church in 1941 in contrast to an Orthodox Presbyterian Church (Machen) or a Bible Presbyterian Church (McIntire). Today, I pastor an independent Bible church in which some of the children of Machen have found a home. We are wondering if those things that divided our fathers so many decades ago should continue to divide us.
Fascinating. You've made me want to read the book, and also to return to the topic with a longer comment here or on my blog (or both).
Have a blessed Lord's Day! May there be a peculiar manifestation of the One Spirit that animates your congregation, today!
Peace,
PGE
Posted by: pgepps | December 09, 2007 at 10:08 AM