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An Englishman, an Irishman and a Scotsman …

Published online by Cambridge University Press:  02 February 2009

Alan Sell
Affiliation:
World Alliance of Reformed Churches, 150 Route de Ferney, CH-1211 Geneva

Extract

This essay could have been entitled„ ‘A Methodist, A Presbyterian and a Congregationalist’; ‘An Arminian, A Calvinist and a Liberal’; or ‘A Systematiser, An Apologist and a Prophet’. For the men who concern us are William Burt Pope (1822–1903), Robert Watts (1820–95) and Andrew Martin Fairbairn (1838–1912). They were all highly respected by their denominations in their day, and each was entrusted with the task of ministerial training. Watts was Professor of Theology at the Presbyterian College, Belfast from 1866–95; Pope was Theological Tutor at Didsbury Methodist College from 1867–86, when ill-health forced his resignation; and Fairbairn, who left Scotland and the Evangelical Union in 1877 to become Principal of Airedale Independent College was in 1886 installed as the first Principal of Mansfield College, Oxford. All but forgotten by their own, an investigation of their work will nevertheless reward us with a fascinating glimpse of the influences at work upon nineteenth-century theology; it will throw into relief their diverse and temperamentally different reactions which are the more interesting because of their relative closeness as nonconformists; and it may serve to remind us that some of the philosophico-theological issues which beset contemporary theology have their roots, if not their final solutions, in the period represented by our triumvirate.

Type
Research Article
Copyright
Copyright © Scottish Journal of Theology Ltd 1985

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References

1 For Watts see DNB, and Allen, Robert, The Presbyterian College Belfast, 18531953 (Belfast, 1954), passimGoogle Scholar. For Pope see DNB 1901–11; Moss, R. Waddy, W. B. Pope, D.D., Theologian and Saint (London: Robert Culley, [1909])Google Scholar; Wright, Charles J., ‘Theology and Theological Tutors at Didsbury during a Hundred Years’, in Didsbury College Centenary, 18421942, (eds.) Brash, W. Bardsley and Wright, C.J. (London: Epworth, 1942), pp. 5157Google Scholar; Brash, W. Bardsley, The Story of our Colleges, 18351935 (London: Epworth, 1935), pp. 6162Google Scholar. For Fairbairn see DNB 1912–21; Selbie, W. B., The Life of Andrew Martin Fairbairn (London: Hodder & Stoughton, 1914)Google Scholar; Franks, Robert S., ‘The Theology of Andrew Martin Fairbairn’, Congregational Historical Society Transactions, XIII, 19371939, pp. 140150Google Scholar.

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3 For an account of the various phases of the Calvinist-Arminian debate see Sell, A. P. F., The Great Debate: Calvinism, Arminianism and Salvation (Worthing: Henry Walter, 1982Google Scholar; Grand Rapids: Baker Book House, 1983).

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70 ibid., pp. 212–13; cf. his view of a fundamental error of Rome: ‘This assertion of the dependence of the Scriptures for their authority upon the testimony of the Church is a fundamental error of the Papacy.’ See his The Rule of Faith and the Doctrine of Inspiration, p. 258; cf. chaps. II and III.

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72 Quoted by R. Allen, op. cit., p. 180.

73 It is interesting to note that the Free Presbyterian Church of Scotland (1893) sent ordinands to Belfast to study under Watts (despite his advocacy of the use of instrumental music in church services), though after his death, at their first Synod (Inverness, 1896), they resolved to terminate this arrangement. Other factors which influenced their decision were the publication by the Irish Presbyterian Church of a hymnal, and the ‘advanced’ views of Thomas Walker (1862–1929), Professor of Hebrew (1888–1929) at the College. See R. Allen, op. cit., p. 202. On the general issue see Sell, A. P. F., ‘The rise and reception of modern biblical criticism: a retrospect’, Evangelical Quarterly LII, 1980, pp. 132148Google Scholar.

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76 ibid., p. 48.

77 ibid., p. 45.

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83 The Expositor, 4th series, III, 1891, pp. 319–20.

84 R. Allen, op. cit., quoting The Witness, 15.5.1891. cf. The New Apologetic, p. xvii: ‘A Rationalistic Criticism, however timid at first, is now bold enough to lift its voice in the pulpits and theological halls of Churches once eminent for their reverence for the Sacred Scriptures as the Word of God.’ Similar complaints have been made in our own time against the then Bishop of Woolwich, for his Honest to God (London: SCM 1963); and against the authors of The Myth of God Incarnate (London: SCM 1977).

85 The London Quarterly LVII, Apr.-July 1882, p. 211.

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88 Pope, W. B., The Abiding Word, pp. 78Google Scholar. Watts disarmingly acknowledged the a priori character of his argument for biblical inerrancy. See his The Rule of Faith, p. 112. Elsewhere, by a tu quoque, he accuses the anti-verbal inspirationists of arguing in an equally a priori manner; and he contends that their assumption that a divine revelation may contain errors and yet constitute a sufficient rule of faith and practice is inconsistent with the character of God. See The New Apologetic, p. 122.

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103 It was not long, of course, before the Fairbairnian confidence that we could know the Jesus of history was rudely shaken. For the comments of one who had to revise his discipleship of Fairbairn at this point see Dickie, John, Fifty Years of British Theology (Edinburgh: T. & T. Clark, 1937), p. 60Google Scholar.

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116 R. Waddy Moss, op. cit., p. 115. Small wonder that Dr J. Scott Lidgett called Pope ‘my Master’. So W. Bardsley Brash, op cit., p. 61.

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118 Pope, W. B., The Peculiarities of Methodist Doctrine (London: Wesleyan Conference Office, 1873), p. 10Google Scholar. For Pope, what God has eternally decreed is redemption. See Compendium II, p. 91.

119 Watts, R., An Outline of the Calvinistic System (Edinburgh: T. & T. Clark, 1866), p. 3Google Scholar. The following comment of Watts upon the immutability of God brings present-day process theology to mind: ‘A theism which makes provision for an increase in knowledge, or wisdom, or power, or holiness, or goodness, or truth, on the part of God, cannot long be held by any intelligent mind. Such theism is suicidal.’ ibid., p. 4.

120 ibid., pp. 6–7.

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127 ibid., p. 444.

128 ibid., p. 467.

129 Pope, W. B., ‘The Great National Fast’, 1866, p. 12Google Scholar; in The Abiding Word.

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135 ibid., p. 77.

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141 Watts, R., An Outline of the Calvinistic System, p. 18Google Scholar.

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152 ibid., p. 86; cf. The Place of Christ, p. 481.

153 ibid., p. 92.

154 ibid., pp. 92–3.

155 ibid., p. 101; cf. p. vii.

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158 For his detailed critique of Bushnell see The New Apologetic, chap. X. For the lapses of Dods and Bruce see ibid., passim; Albert Barnes's Arminianism is trounced in chap. IX; and Henry Drummond's The Greatest Thing in the World is weighed and found wanting in chap. XII.

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164 His biographer remarks with regard to Pope's honorary Edinburgh D.D., ‘He viewed the tribute as paid to him, because he was in some sense an exponent of Methodist theology …’ R. Waddy Moss, op. cit., p. 66.

165 See Hannah, John, Introductory Lectures on the Study of Christian Theology (London: Wesleyan Conference Office), 2nd edn. with a memoir by Pope, 1875, PP. 352, 358.Google Scholar

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170 As in the sermon, ‘The Father's Drawing’, by John Kennedy of Dingwall; reprinted Gisborne (N.Z.: Westminster Standard, n.d.).

171 Pope, W. B., Sermons, Addresses and Charges, p. 94; cf. p. 216.Google Scholar

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175 Pope, W. B., Compendium, III, p. 131Google Scholar; cf. The Peculiarities of Methodist Doctrine, p. 14: ‘Final perseverance is a grace, an ethical privilege, the result of probationary diligence under grace; but not an assured provision of the covenant of redemption.’

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177 ibid., p. 286.

178 Pope, W. B., The Prayers of St. Paul, p. 124Google Scholar.

179 ibid., p. 112.

180 Pope, W. B., Compendium, III, p. 113Google Scholar; cf. Higher Catechism, pp. 279–83.

181 Pope, W. B., Discourses: Chiefly on the Lordship of the Incarnate Redeemer (London: Wesleyan Conference Office, 3rd edn., 1880), p. 319Google Scholar; cf. The Person of Christ, p. 68: Christ is no absent Head.

182 ibid., pp. 321–2.

183 A. M. Fairbairn in The Examiner; quoted by W. B. Selbie, op. cit., p. 209n. Fairbairn's view was confirmed by his experience that ‘the best people I have ever known were by no means clerically-minded, or put faith in a priest, or in the actions and attitudes of a priestly body standing between God and man’. See ‘Experience in Theology’, pp. 556–7.

184 Fairbairn, A. M., Studies in Religion and Theology, p. 31Google Scholar; cf. Catholicism, pp. 29, 346; Pope, W. B., The Methodist Local Preacher, 1879, p. 9Google Scholar; in The Abiding Word.

185 Fairbairn, A. M., Catholicism, p. 328Google Scholar.

186 Fairbairn, A. M., The Place of Christ, p. 534Google Scholar.

187 ibid., p. 527.

188 We think especially of the increasingly vociferous debate on inerrancy. See e.g. God's Inerrant Word, (ed.) Montgomery, John Warwick (Minneapolis: Bethany Fellowship, 1974)Google Scholar; Lindsell, Harold, The Battle for the Bible (Grand Rapids: Zondervan, 1976Google Scholar; the new journal Foundations, published by the British Evangelical Council; the International Council on Biblical Inerrancy; the Evangelical Theological Society (see its Journal).

189 Brash and Wright, op. cit., p. 51.

190 Pope, W. B., The Peculiarities of Methodist Doctrine, p. 8Google Scholar. John Wesley's remark that his position touched the very borders of Calvinism comes to mind.

191 For example, James Denney, Fairbairn's shrewd fellow Scot, generally welcomed Philosophy of Religion, but said, ‘There is a great deal of verbosity and repetition, and it seems impossible for him to be simple and concise.’ See Darlow, T. H., William Robertson Nicoll (London: Hodder & Stoughton, 1925), p. 352Google Scholar, quoting a letter of Denney to Nicoll dated 17.5.1902. Denney's verdict on The Place of Christ was that ‘with all his strenuousness he does not leave on one the impression of solidity’. See Letters of Principal James Denney to W. Robertson Nicoll, 18931917 (London: Hodder & Stoughton, 1920), p. 4Google Scholar. More recently Willis B. Glover has branded Fairbairn a ‘pompous windbag’. See his Evangelical Nonconformists and Higher Criticism in the Nineteenth Century (London: Independent Press, 1954), p. 154Google Scholar. On the other hand some distinguished scholars of the succeeding generation gladly acknowledged their debt to Fairbairn. See e.g. Moore, E. C., Christian Thought Since Kant (London: Duckworth, 1912), pp. 236237Google Scholar; Peake, Leslie S., Arthur Samuel Peake, A Memoir (London: Hodder & Stoughton, 1930), pp. 7678Google Scholar; Wilkinson, John T., Arthur Samuel Peake, A Biography (London: Epworth, 1971), pp. 2627, 36, 74–5Google Scholar; Payne, Ernest A., Henry Wheeler Robinson (London: Nisbet, 1946), p. 32Google Scholar.

192 Pope, W. B., The Prayers of St. Paul, p. 13Google Scholar.

193 ibid., p. 54.

194 See Sell, A. P. F., The Great Debate: Calvinism, Arminianism and Salvation (Worthing: H. E. Walter, 1982Google Scholar; Grand Rapids: Baker Book House, 1983).