Nathan W. Bingham

And Dr. Machen had no sympathy for that point of view at all. He believed that ministers needed to be carefully and thoroughly educated. They needed to be able to engage in a lifelong system of learning. He said, some of these young students just want to be told everything they'll need to know for the rest of their ministry. And he said, I pity the congregations they're going to be sent out to.

And Dr. Machen had no sympathy for that point of view at all. He believed that ministers needed to be carefully and thoroughly educated. They needed to be able to engage in a lifelong system of learning. He said, some of these young students just want to be told everything they'll need to know for the rest of their ministry. And he said, I pity the congregations they're going to be sent out to.

A minister has to stay in touch with the world as it's developing around him in the course of his ministry. He complained once in 1912, instead of making our theological seminaries merely centers of religious emotion, which is what he thought some of the students wanted, we shall make them battlegrounds of the faith. We're helped a little by the experience of Christian teachers.

A minister has to stay in touch with the world as it's developing around him in the course of his ministry. He complained once in 1912, instead of making our theological seminaries merely centers of religious emotion, which is what he thought some of the students wanted, we shall make them battlegrounds of the faith. We're helped a little by the experience of Christian teachers.

Men are taught to fight their own battle. where they come to appreciate the real strength of the adversary, and in the hard school of intellectual struggle, learn to substitute for the unthinking faith of childhood, the profound convictions of full-grown men. And he said, we must never be afraid of studying and learning what the enemy has to say.

Men are taught to fight their own battle. where they come to appreciate the real strength of the adversary, and in the hard school of intellectual struggle, learn to substitute for the unthinking faith of childhood, the profound convictions of full-grown men. And he said, we must never be afraid of studying and learning what the enemy has to say.

If we just bury our head in the sand and pretend the rest of the world doesn't exist, we are really not worthy of Christ. He said we cannot believe without knowing that our belief is true. And if the cost of faith is not to know what's true, then we're not real Christians anyway. His mother had actually written him when he was in Germany.

If we just bury our head in the sand and pretend the rest of the world doesn't exist, we are really not worthy of Christ. He said we cannot believe without knowing that our belief is true. And if the cost of faith is not to know what's true, then we're not real Christians anyway. His mother had actually written him when he was in Germany.

She was afraid he was being too influenced by those liberal Germans who were very nice to him. And she said, come home, I don't want you influenced by those people. And he said, mother, I can't come home and hide from reality. If the cost of being a Christian is hiding from reality, then we're not real Christians. So he was a man who plunged in to the reality of the world in which he found himself.

She was afraid he was being too influenced by those liberal Germans who were very nice to him. And she said, come home, I don't want you influenced by those people. And he said, mother, I can't come home and hide from reality. If the cost of being a Christian is hiding from reality, then we're not real Christians. So he was a man who plunged in to the reality of the world in which he found himself.

His biggest single scholarly book that he would write was entitled The Virgin Birth of Christ. And it was a careful, scholarly, thorough study, not just of the Bible, but of everything that had been written in modern theology on the virgin birth. And he, with the greatest care as an exegete, showed what the scripture actually taught about that.

His biggest single scholarly book that he would write was entitled The Virgin Birth of Christ. And it was a careful, scholarly, thorough study, not just of the Bible, but of everything that had been written in modern theology on the virgin birth. And he, with the greatest care as an exegete, showed what the scripture actually taught about that.

Then as a theologian, reasoned about why that was important, that those scriptural teachings were true, and then answered one by one all of the objections of liberal scholarship to the idea of the virgin birth. It's a big fat volume. It is. If you have a little trouble sleeping, it might be good, some of the chapters.

Then as a theologian, reasoned about why that was important, that those scriptural teachings were true, and then answered one by one all of the objections of liberal scholarship to the idea of the virgin birth. It's a big fat volume. It is. If you have a little trouble sleeping, it might be good, some of the chapters.

But it was hailed as a remarkable scholarly achievement, and the young Rudolf Bultmann, of all things, read the book and said, this is a very impressive work of scholarship. So Machen believed that there had to be a continuing scholarly dialogue between conservatives and liberals, and he was able to do that in a most effective sort of way.

But it was hailed as a remarkable scholarly achievement, and the young Rudolf Bultmann, of all things, read the book and said, this is a very impressive work of scholarship. So Machen believed that there had to be a continuing scholarly dialogue between conservatives and liberals, and he was able to do that in a most effective sort of way.

And he believed that Princeton needed to go on being that place, not of emotion, not just of pious practice, although he was all for pious practice, but that it would continue to be a place of really serious scholarship that would help the church, that would lead the church, and would ensure that the church was able to be faithful in the work to which it was called to do.

And he believed that Princeton needed to go on being that place, not of emotion, not just of pious practice, although he was all for pious practice, but that it would continue to be a place of really serious scholarship that would help the church, that would lead the church, and would ensure that the church was able to be faithful in the work to which it was called to do.

As time went along, Machen was more and more called into an involvement in the ecclesiastical life of the church. He became more and more concerned, not just about what students at Princeton were thinking, but what was going on in the church as a whole, what the church as a whole was thinking.

As time went along, Machen was more and more called into an involvement in the ecclesiastical life of the church. He became more and more concerned, not just about what students at Princeton were thinking, but what was going on in the church as a whole, what the church as a whole was thinking.