In a recent article Jake Meador wrings his hands anxiously because he believes that ‘evangelicalism’ is a “controversy generator machine,” and he believes that this is the source of needless strife that admits of no clear resolution. By contrast, he sees in the institutional church a suitable alternative that has prescribed processes for resolving controversy. I confess, such an opinion makes me want to lay my head in my hands and weep. Meador and I are both members and frequent observers of the Presbyterian Church in America (PCA)’s internal controversies, and for him to make such claims is extraordinary indeed.

Where there is the church there will be controversy. The people of Israel were divided over Christ (Jn. 7:43; 9:16; 10:19). After his resurrection the first sermon bearing witness to him arose because many of the Jews mocked the first outpouring of the Holy Spirit (Acts 2:13), and soon thereafter the apostles so irritated the authorities that they were threatened and commanded to no more preach Christ’s gospel (4:1-21). When Paul and Barnabas visited Thessalonica, the Jews and pagans drew some believers before the magistrates with the bitter accusation that “these men who have turned the world upside down” were “acting against the decrees of Caesar” (17:5-9).
And as Christ and his people caused controversy in Israel and the Roman Empire, so also was there much internal controversy from an early date. From the first extension of the gospel to the gentiles there was controversy over their inclusion (11:2-3; 15:1-21), and there were subsequent internal conflicts which gave occasion for writing much of the New Testament. False teaching of various stripes (1 Cor. 15:12; Col. 2:8, 16-23; 2 Tim. 2:16-19; 1 Jn. 2:13-14, 18-26) and other internal disagreements appeared (2 Cor. 11:4-5, 13-15; Phil. 4:2; 3 Jn. 9), and Christ himself controverted the practices of some churches (Rev. 2:4-6, 14-16, 20-23; 3:2-4; 15-16). Shifting one’s survey to later church history shows that controversy was a recurrent theme. Heresy after heresy arose, and there were major schisms even where heresy does not seem to have prevailed (e.g. the Donatist split).
None of this should be surprising. Christ said:
Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword (Matt. 10:34).
And Paul said “there must be factions among you in order that those who are genuine among you may be recognized” (1 Cor. 11:19). Indeed, so common was controversy that he regarded it as an essential trait of elders that they know how to avoid it where it was unprofitable (1 Tim. 3:3; 2 Tim. 2:16; Tit. 3:9), and how to handle it where it was appropriate (2 Tim. 2:25; Tit. 1:9).
In this we touch a matter of the utmost importance. Granting that controversy is inevitable, God has given us instructions on how to handle it. If someone controverts sound doctrine or stirs up division and will not repent when rebuked, he is to be avoided:
“I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them.” (Rom. 16:27)
“As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him” (Tit. 3:9)
“Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us.” (2 Thess. 3:6)
“If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed.” (2 Thess. 3:14)
Indeed, scripture provides for much stricter discipline than we are inclined to imagine. 2 John 10 says that we are not even to greet false teachers. 1 Cor. 5:11 says to not even eat with anyone who professes faith and is guilty of certain severe moral faults. And Christ says that those who refuse to repent private offenses are to be regarded as outside the church (Matt. 18:15-17). These things being so, how much more worthy of avoidance are those that stubbornly promote false doctrine or commit scandal before the whole world!
And yet there are some in our day who seem to be discontent with such straightforward instructions, or who are perplexed that controversy is so common in our midst and receives the response mentioned above. In a recent article Jake Meador wrings his hands anxiously because he believes that ‘evangelicalism’ is a “controversy generator machine,” and he believes that this is the source of needless strife that admits of no clear resolution. By contrast, he sees in the institutional church a suitable alternative that has prescribed processes for resolving controversy. I confess, such an opinion makes me want to lay my head in my hands and weep. Meador and I are both members and frequent observers of the Presbyterian Church in America (PCA)’s internal controversies, and for him to make such claims is extraordinary indeed.
One, the church is not merely an institution represented in those formal ecclesiastical bodies that Meador vaunts, but is also the communion of saints, comprising “all those throughout the world that profess the true religion,” as the PCA’s official confession of faith puts it (Westminster Confession 25.2).
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When William graduated Princeton in 1876, he had already been licensed by the Presbytery of Baltimore, April 11. It is to be noticed here that he completed studies on schedule in three years. According to his obituary by David J. Beale in The Baltimore Presbyterian, Fentress was “licensed to preach, after a full and complete examination on all the branches required, not withstanding all his disadvantages; this excites our wonder and admiration.” That is, with the challenges overcome studying without vision, William did not seek special concessions from the seminary nor had he appealed to his presbytery as an extraordinary case.

Seminary education in the nineteenth century was challenging especially as developed and standardized by the first seminary of the Presbyterian Church established in Princeton, New Jersey, 1812. The curriculum included the biblical languages of Greek and Hebrew, English Bible, textual analysis of the Bible and its interpretation, Bible history, didactic theology, church government, pastoral care, homiletics (preaching), and church history. Added to the Greek and Hebrew languages was prerequisite Latin which was especially important at Princeton. The theology curriculum used the Latin works of Francis Turretin and Charles Hodge’s Systematic Theology included lengthy Latin quotations. Added to English, Latin, Greek, and Hebrew, a  motivated student might include German to defend the doctrine of Scripture against German higher-critical academics. It was quite a program of study and may make current seminary students feel deprived or possibly intimidated. When young Fentress entered Princeton Seminary he did so with another challenge because all the reading and writing required of him would be hampered by visual blindness.
William Henry was born the son of Bennett and Agnes Fentress in Baltimore, Maryland, March 25, 1851. Agnes was from Scotland having emigrated in 1818 with her parents George and Margaret Clasey. Agnes’s parents were founding members of Light-Street Presbyterian Church in Baltimore. As a child, William’s mother prayed that he would become a minister, but her hope for his future was dimmed when at the age of six he lost his sight. However, despite his considerable handicap, William pursued formal education beginning at the age of nine in the Maryland Institute for Instruction of the Blind where he continued as a state beneficiary beginning May 7, 1860 until he completed the program June 1, 1868. He then began college studies through tutoring provided by Professor Wagner of Baltimore before continuing formally at Richmond College in Virginia graduating in 1870.
William returned to Baltimore to reside at 219 Montgomery Street which was about a twenty minute walk from his church, Central Presbyterian located at the corner of Saratoga and Liberty streets. The church had been organized under the ministry of Stuart Robinson in 1853 but at the time of William’s membership the pastor was Joseph T. Smith. He professed faith in Christ at the age of twenty one. His mother’s prayers combined with his own sense of calling caused him to continue studying in preparation for the ministry. In a letter to Dr. Samuel Gridley Howe of the Perkins School for the Blind in Boston, where Helen Keller would study, he asked where “Latin Books in raised print” including dictionaries and grammars could be purchased and “the respective prices of the same.” Raised print refers to an early form of text for the blind that used the full form of each letter pressed into the sheet sufficiently for it to project from the outside surface in relief so it could be read by touch. For those who remember the antique device known as a typewriter, the letters on the paper would have looked like the letters projecting from the individual character hammers actuated by typewriter keys. Dr. Gridley’s suggestions must have proved beneficial because William was accepted for study at Princeton Seminary.
He travelled to Princeton to enter the seminary’s three-year divinity program in 1873. He learned his lessons almost wholly through the use of readers. In an alumni information form completed shortly before his death, William told how he learned his lessons.
I pursued … collegiate and theological studies almost altogether by means of readers. My classmates at Princeton Seminary were very thoughtful and kind in the number of their many attentions to me. I have also a very grateful remembrance of all the professors.
Student colleagues may have organized a rotation so that through their many eyes each reader would have a lighter load with all helping their brother in Christ.
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If you do not read the Bible with the ultimate goal of seeing the glory of God in the face of Jesus Christ, you don’t understand Scripture. We need to see Christ’s glory through his illumining power to truly appreciate why his Word is and what his Word does. Without illumination, Scripture is a textbook at best. With the light of Christ, the Scripture is our doorway to heaven.

The truth of Scripture is like the sun. During the day, the light from the sun is clear to anyone who can see. Not everyone can see, but blind eyes don’t dim the sun. For the blind to see it, the sun doesn’t need to shine brighter or clearer – they need to be given sight to see what’s been there the whole time.
So it is with the sun, so it is with Scripture. God has spoken clearly in the Bible for any who have ears to hear because God is good.. That some claim God’s Word is a jumbled mess of impenetrable mysteries only reveals the hardness of their hearts, not the obscurity of the text. And if those hard hearts would joyfully embrace the truth of God’s Word, nothing needs to change about the Word itself. They need to be given eyes to see what’s been plainly there the whole time.
So, how can blind men see the clear light of the truth of Scripture? “In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God” (2 Cor 4:4). How can the blind see? Who can give them sight?
Let me make it more personal. How is it that you have any hope of understanding Scripture? In the face of interpretive anarchy, esoteric theological debates, and the world’s ceaseless scoffing at Scripture, how could anyone be so smug as to think they have nailed down the true meaning of the eternal Word of God? Under the devil’s dark veil, how can you see the clear light of the gospel?
Christ is our clarity. The Son of God lights the Word of God. In other words, you need to know Jesus to understand the Bible.
Jesus the Light
The theological term that’s used to describe the lighting up of dark eyes, the giving of spiritual sight to the spiritually blind, is illumination. And we usually think of illumination as an action of the Holy Spirit, and it is. Paul prays for the Ephesian church that “that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened” (Eph 1:17-18). To the Corinthian church, Paul explains his ministry by saying, “And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual” (1 Cor 2:13). The Spirit opens up darkened eyes to give spiritual sight.
But while the Spirit of God is the agent of human change in illumination, Jesus Christ is the object of that illumination. He is “the light of the world” (John 8:12). It’s in Jesus’ face that we see the “light of the knowledge of the glory of God” (2 Cor 4:6). God is light (1 John 1:5), a revealer of the truth, and Christ is the one who makes him known (John 1:18).
While he was on earth, Jesus not only healed the physically blind but also the spiritually blind. In Luke 24, when Jesus appears to his disciples after his resurrection, he illumines them to rightly read the Old Testament.
“Then he said to them, ‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.’”
Luke 24:44-47
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