Series - The Fundamentals

A Statement by the Two Laymen & Foreward to Volume 12

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A STATEMENT BY THE TWO LAYMEN

Rev. A. C. Dixon, D. D., in the fall of 1909, while pastor of the Moody Church in Chicago, organized the Testimony Publishing Company. He also edited the first five volumes of “THE FUNDAMENTALS,” but upon being called to London early in the summer of 1911 to become pastor of the Metropolitan Tabernacle, founded by the late Charles H. Spurgeon, he found it necessary to give up the editorial work on the books.

The next five books were taken in hand by the late Louis Meyer, a Christian Jew, who worked so strenuously in the securing and editing of matter for “THE FUNDAMENTALS” that his health failed. He departed to be with Christ July 11, 1913, in Monrovia, California. His widow and children are now residing in Pasadena, California.

Rev. R. A. Torrey, D. D., Dean of the Bible Institute of Los Angeles, edited Volumes XI and XII, two articles, however, in Volume XI having been approved by Dr. Meyer and passed on to Dr. Torrey when he took up the work.

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Rome, the Antagonist of the Nation

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CHAPTER VII — Rome, the Antagonist of the Nation

BY REV. J. M. FOSTER, BOSTON, MASSACHUSETTS

The Roman Catholic Church, both in Scriptures and in Christian history, figures as a politico-ecclesiastical system, the essential and deadly foe of civil and religious liberty, the hoary-headed antagonist of both Church and State. John Milton said: “Popery is a double thing to deal with, and claims a two-fold power, ecclesiastical and political, both usurped, and one supporting the other.” Let us consider a few undeniable facts.

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Is Romanism Christianity?

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CHAPTER VI — IS ROMANISM CHRISTIANITY?

BY T. W. MEDHURST, GLASGOW, SCOTLAND

I am aware that, if I undertake to prove that Romanism is not Christianity, I must expect to be called “bigoted, harsh, uncharitable.” Nevertheless I am not daunted; for I believe that on a right understanding of this subject depends the salvation of millions.

One reason why Popery has of late gained so much power in Great Britain and Ireland, and is gaining power still, is that many Protestants look on it now as a form of true Christianity; and think that, on that account, notwithstanding great errors, it ought to be treated very tenderly. Many suppose that at the time of the Reformation, it was reformed, and that it is now much nearer the truth than it was before that time. It is still, however, the same; and, if examined, will be found to be so different from, and so hostile to, real Christianity, that it is not, in fact, Christianity at all.

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The Coming of Christ

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CHAPTER V - THE COMING OF CHRIST

BY PROFESSOR CHARLES R. ERDMAN, D. D., PRINCETON THEOLOGICAL SEMINARY, PRINCETON, NEW JERSEY

The return of Christ is a fundamental doctrine of the Christian faith. It is embodied in hymns of hope; it forms the chmax of the creeds; it is the subHme motive for evangehstic and missionary activity; and daily it is voiced in the inspired prayer: “Even so: Come, Lord Jesus.”

It is peculiarly a Scriptural doctrine. It is not, on the one hand, a dream of ignorant fanatics, nor, on the other, a creation of speculative theologians; but it is a truth divinely revealed, and recorded in the Bible with marked clearness, emphasis and prominence.

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Fulfilled Prophecy a Potent Argument for the Bible

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CHAPTER IV — FULFILLED PROPHECY A POTENT ARGUMENT FOR THE BIBLE

BY ARNO C. GAEBELEIN, EDITOR “OUR HOPE,” NEW YORK CITY.

“Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen; let them show the former things, what they be, that we may consider them, and know the latter end of them, or declare us things to come. Show the things that are to come hereafter, that we may know, that ye are gods” (Isa. 41:21-23). “I declare the end from the beginning, and from ancient times the things that are not yet done, saying. My counsel shall stand, and I will do all my pleasure” (Isa. 46: 10).

This is Jehovah’s challenge to the idol-gods of Babylon to predict future events. He alone can do that. The Lord can declare the end from the beginning, and make known things that are not yet done. The dumb idols of the heathen know nothing concerning the future. They cannot predict what is going to happen. And man himself is powerless to know future events and cannot find out things to come.

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The Grace of God

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Chapter III — The Grace of God

BY REV. C. I. SCOFIELD, D. D., EDITOR “SCOFIELD REFERENCE BIBLE”

Grace is an English word used in the New Testament to translate the Greek word, Charis, which means “favor,” without recompense or equivalent. If there is any compensatory act or payment, however slight or inadequate, it is “no more grace”—Charis.

When used to denote a certain attitude or act of God toward man it is therefore of the very essence of the matter that human merit or deserving is utterly excluded. In grace God acts out from Himself, toward those who have deserved, not His favor, but His wrath. In the structure of the Epistle to the Romans grace does not enter, could not enter, till a whole race, without one single exception, stands guilty and speechless before God.

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At-One-Ment by Propitiation

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CHAPTER II — AT-ONE-MENT BY PROPITIATION

BY DYSON HAGUE, VICAR OF THE CHURCH OF THE EPIPHANY, TORONTO, CANADA; PROFESSOR OF LITURGICS, WYCLIFFE COLLEGE, TORONTO; CANON OF ST. PAUL’S CATHEDRAL, LONDON, ONT., 1908-1912

The importance of the subject is obvious. The Atonement is Christianity in epitome. It is the heart of Christianity as a system; it is the distinguishing mark of the Christian religion. For Christianity is more than a revelation; it is more than an ethic. Christianity is uniquely a religion of redemption. At the outset we take the ground that no one can clearly apprehend this great theme who is not prepared to take Scripture as it stands, and to treat it as the final and authoritative source of Christian knowledge, and the test of every theological theory. Any statement of the atonement, to satisfy completely the truly intelligent Christian, must not antagonize any of the Biblical viewpoints. And further; to approach fairly the subject, one must receive with a certain degree of reservation the somewhat exaggerated representations of what some modern writers conceive to be the views of orthodoxy. We cannot deduce Scriptural views of the atonement from non-Biblical conceptions of the Person of Christ; and the ideas that Christ died because God was insulted and must punish somebody, or that the atonement was the propitiation of an angry Monarch-God who let off the rogue while He tortured the innocent, and such like travesties of the truth, are simply the misrepresentations of that revamped Socinianism, which is so widely leavening the theology of many of the outstanding thought-leaders of today in German, British, and American theology.

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The Biblical Conception of Sin

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CHAPTER I — THE BIBLICAL CONCEPTION OF SIN

BY REV. THOMAS WHITELAW, M. A., D. D., KILMARNOCK, AYRSHIRE, SCOTLAND

Holy Scripture undertakes no demonstration of the reality of sin. In all its statements concerning sin, sin is presupposed as a fact which can neither be controverted nor denied, neither challenged nor obscured. It is true that some reasoners, through false philosophy and materialistic science, refuse to admit the existence of sin, but their endeavors to explain it away by their respective theories is sufficient proof that sin is no figment of the imagination but a solid reality. Others who are not thinkers may sink so far beneath the power of sin as to lose all sense of its actuality, their moral and spiritual natures becoming so hardened and fossilized as to be “past feeling,” in which case conviction of sin is no more possible, or at least so deteriorated and unimpressible that only a tremendous upheaval within their souls, occasioned perhaps by severe affliction, but brought about by the inward operation of the Spirit of God, will break up the hard crust of moral numbness and religious torpor in which their spirits are encased. A third class of persons, by simply declining to think about sin, may come in course of time to conclude that whether sin be a reality or not, it does not stand in any relation to them and does not concern them—in which case once more they are merely deceiving themselves. The truth is that it

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