The Downgrade Controversy
In the middle of the last century, a great storm arose in the Baptist denomination in Great Britain. Opposition to evangelical truths sprang from two sources. One, the publication in 1859 of Darwinās Origin of Species, which made the Genesis account of creation a myth. And second, the vast inroads of German higher criticism and rationalism that explained away the miracles of the Bible and reduced the inspired Word to merely a human book.
This fungal attack on the Scripture brought forth open and militant opposition from the mighty preacher Charles Haddon Spurgeon. He urged the Baptist Union of England to speak out against the heresy. They refused, saying Baptists believe in the priesthood of every believer, and further avowed that Baptists could believe their own way so long as they baptize by immersion. Spurgeon then published what he called "The Downgrade in the Churches."
He wrote, "Instead of submission to Godās Word, higher criticism urges accommodation to human wisdom. It sets human thought above Godās revelation and constitutes man the supreme judge of what ought to be true."
He wrote, "Believers in Holy Scripture are in confederacy with those who deny plenary inspiration. Those who hold evangelical doctrine are in open alliance with those who call the Genesis fall a myth."
He wrote, "A chasm is opening between the men who believe their Bibles and those who are prepared for an advance upon the Scripture. . .The house is being robbed, its very walls are being digged down, but the good people who are in bed are too fond of the warmth. . .to go downstairs to meet the burglars." "Inspiration and speculation cannot long abide side by side. . .We cannot hold the inspiration of the Word and yet reject it. We cannot hold the doctrine of the fall and yet talk of evolution of spiritual life from human nature. One or the other must go." "Compromise there can be none."
Dr. John Clifford, London pastor and president of the British Baptist Union and later the first president of the Baptist World Alliance, declared in 1888, quote, "It pains me unspeakably to see this eminent [preacher Spurgeon] rousing the energies of thousands of Christians to engage in personal wrangling and strife, instead of inspiring them to. . .herioc effort to carry the. . .Gospel to our fellow-countrymen." Sounds kind of familiar, doesnāt it?
Dr. John Clifford had embraced the higher critical new theology. He believed that evangelicalism and higher criticism could be combined. Dr. Clifford presided over the Council of the Baptist Union that met in session January 18, 1888. They voted to recommend to the plenary session of the Union a vote to censure Spurgeon. Dr. John Clifford did his work well. The Baptist Union met in assembly April 23, 1888, in the City Temple of London ā Dr. Joseph Parkerās Congregational church, himself a critic of Spurgeon ā and the recommendation of council for censure was placed before the full body. The official vote was two thousand for the motion to censure Spurgeon, and seven against.
A godly man, Henry Oakley, who was present in the Baptist Union assembly that day, wrote these words in later memory concerning the tragic meeting. Quote:
I was present at the City Temple when the motion to censure Spurgeon was moved, seconded, and carried. The City Temple was as full as it could be. I was there early but found only a standing place in the aisle at the back of the gallery. I listened to the speeches. The only one of which I have a distinct remembrance was that of Mr. Charles Williams. He quoted Tennyson in favor of a liberal theology. The moment of voting came. Only those members of the assembly were qualified to vote. When the motion of censure was put, a forest of hands went up. "Against," called the chairman, Dr. John Clifford. I did not see any hands, but history records there were seven. Before any announcement of the censure number was made by Dr. John Clifford, the vast assembly broke into tumultuous cheering, and cheering, and cheering yet. From some of the older men their pent-up hostility found vent. From many of the younger men wild resistance of "any obscurantist trammels," ā Spurgeonās preaching ā as they said, broke loose. It was a strange scene. I viewed it with tears. I stood near a man I knew well. He went wild with delight at the censure. I say, it was a strange scene, that that vast assembly should so outrageously be delighted at the condemnation of the greatest, noblest, and grandest leader of their faith.
An English writer said of that downgrade controversy against Spurgeon that it quote, "entailed one of the most bitter persecutions any minister of the gospel has ever endured in this country." Spurgeonās wife Susanna said that the controversy cost him his life. He died at the age of fifty-seven. Spurgeon himself said to a friend in May, 1891, "Goodbye. You will never see me again. This tragic fight is killing me." But Spurgeon also said, "The distant future will vindicate me."
All that Mr. Spurgeon saw and said, and much more, came to pass. Baptist witness in Great Britain began to die. The Baptist Union in their minutes recognized the presence of higher criticism in their midst, but they said it would do no harm. Spurgeon answered that the future would witness a lifeless and fruitless church. As he foretold, with the accommodation of the higher critical approach to the Scriptures ā which is universal among us ā with the accommodation of the higher critical approach to the Scriptures, church attendance fell off, prayer meetings ceased, miracles of conversion were witnessed less and less, the number of baptisms began to decline ā and for years theyāve been in decline with us ā and the churches began to die out. The numerical graph of the British Baptists since the halcyon days of Spurgeon, their mighty champion, is down, and ever down, and for a century has been going down.
A comment on the sad condition of Baptist churches in England is found in the latest biography of Spurgeon written by Dr. Arnold Dallimore, entitled: C. H. Spurgeon, a New Biography, published this last year. The comment concerning English Baptists is this, quote: "Where there is no acceptance of the Bible as inerrant; there is no true Christianity. The preaching is powerless, and what Spurgeon declared to his generation a hundred years ago is the outcome."
And that statement is followed by this paragraph:
The failure of the new theology or higher criticism, call it what we will, is forcefully brought out by E. J. Poole-Conner in his Evangelicalism in England. He tells of a conversation between the editor of an agnostic magazine and a neo-orthodox minister. The editor told the minister that despite their different vocations, they had much in common. "I donāt believe the Bible," said the agnostic, "but neither do you. I donāt believe the story about creation, but you donāt either. I donāt believe any of these things, but neither do you. I am as much of a Christian as you, and you are as much of an infidel as I."
As with the Baptists of Great Britain, whether we continue to live or ultimately die lies in our dedication to the infallible Word of God.
