These words ended the opening paragraph of J. Gresham Machen’s 1923 classic Christianity and Liberalism. Fighting may be defensive or it may involve attack. When today’s news media wish to portray political rhetoric or reactions in a negative light, they often say that one side or group (nearly always the conservative side) has pounced on some person, thing, or issue. An Associated Press story from 1932 shows that neither the shallow sensationalizing of “religious” news nor the pejorative use of the term “fundamentalist” is anything new. They may as well have said MACHEN POUNCES:

“Stirs Churchmen”…and the pot?

DENVER, May 30, (A.P.) … An attack on policies and government of the Presbyterian Church of the U.S.A. by one of its outstanding leaders exploded a bombshell today in the ranks of the churchmen gathered here.
The attack was made by Dr. J. Gresham Machen of Philadelphia, recognized as the guiding spirit of the church’s fundamentalist faction.
Speaking before the congregation of First Avenue Presbyterian Church in Denver yesterday, Dr. Machen said “the present condition of the Presbyterian Church is an offense against God.”
(Philadelphia Inquirer, Tues. May 31. 1932)
There’s little context to show why Machen felt put upon by a decade of liberalizing declension1 in the northern mainline church. A casual reader might have assumed Machen was just some angry crank. That a sermon preached in the run-up to a presbyterian general assembly could make national news shows how much things have changed in the USA—the mainline still seemed to run the “Christian” nation of America in 1932.
Well, Machen did feel put upon and so “put it on” the moderate-liberal elites who ran the Presbyterian Church in the U.S.A. You may, like us, question the advisability of (church) political sermons on the Lord’s Day, but times were different. Apparently, such things were more usual 90-100 years ago. There were “really important things” about which men were most definitely fighting. Here’s how the local paper gleefully covered the pugilistic pastor:
The chief event of Sunday, however, was the appearance of Dr. Machen in the pulpit of the First Avenue Presbyterian Church of Denver, whose pastor is Dr. Thomas Murray, Dr. Machen preached two powerful sermons. He was quoted in Monday morning’s Rocky Mountain News under the following headlines: “Presbyterian Heads Flayed by Churchman … Dr. J. Gresham Machen Fiercely Assails Attitude of Modernists … Directs Suspicion … Asserts Unfaithfulness Is Being Concealed in Reign of Secrecy … Bitter Attack on the Presbyterian Church … “ One of the paragraphs of the news Item read: “Scarcely any branch of the church’s administrative bodies escaped the withering fire of his criticism. In harsh language he assailed the actions of men high in the Councils of the Church.” The whole effect of the manner in which this story was handled was to make it appear that Dr. Machen’s message was other in spirit and content than it was. It was not bitter-unless the truth is bitter. It certainly was not harsh, but it was unpleasant to many because it brought out into public view the very dangerous condition of the Church, which many people want to ignore, ostrich-like. His words were a needful and salutary purgative. In order that the readers of CHRISTIANITY TODAY may know the exact form in which quotations of Dr. Machen’s sermon were handed to the press, the text is reproduced on Page 4. It is an undeniable fact that, on Monday morning as newsboys at the door of the Auditorium shouted out “Dr. Machen makes bitter attack on Presbyterian Church,” a number of tempers went up to the boiling point.2
Major ecclesial figures sometimes called press conferences in 1932…and reporters even came. Sermon summaries were provided to the papers, and we have a friendlier and fuller picture from a publication with which Machen was associated—the “old” Christianity Today (as referenced in the above quote):
Dr. Machen’s Denver Sermon
FOR the information of my readers we are reproducing the exact text of news-summary of Dr. Machen’s sermon in the First A venue Presbyterian Church of Denver, during the recent assembly. This is the only form in which the sermon was released to the press.

In a culture that is currently engaged in a futile effort to push God to the periphery of public consciousness, it’s important for Christians to recover a sense of biblical reality. Despite what our unbelieving world would tell us, neutrality is a myth. Every human action — from making love to drawing up the building specs of an oatmeal factory — is done in service to something. Either it is done for the glory of God or for the glory of self.

I keep your precepts and testimonies, for all my ways are before you. (Psalm 119:168)
One of the noteworthy characteristics of the wicked in Scripture is that they regard the living God as a distant and negligible reality. If the grand stage of human life is a play, God, for them, is a mere background character. A silhouette. A barely discernible figure tucked away on stage right, who, if He has any part to play in this theatre of existence, probably only exists to highlight the main actors. That God could be anything more — like, say…the transcendent Creator-King to whom all worship, obedience, love, and devotion is owed — never comes into their minds. They are too preoccupied with themselves: plotting trouble on their beds and enjoying the hollow pleasures of self-flattery (Ps. 36:1–4).
The righteous, by contrast, take an entirely different approach to reality. For them, the old hymn “This is My Father’s World” plays on repeat. And as they use those remarkable beauty receptacles otherwise known as “eyes” to look out upon “rocks and trees and skies and seas,” the righteous don’t simply see an endless landscape to be manipulated for their pleasure. Rather, they see the manifold wonders their Father’s hands have wrought and are moved to love and obedience: “I keep your precepts and testimonies, for all my ways are before you” (Ps. 119:168).
This, then, is the crucial distinction between the righteous and the wicked.
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God is the Unbeginning Alpha and the Unending Omega
This is properly to be, and only this deserves the name of being – that which never was nothing, and never shall be nothing, which may always say, “I am.”
Man is, but look a little backward, and he was not, you shall find his beginning: and step a little forward, and he shall not be, you shall find his end. But God is alpha and omega, the beginning and the end.
But who can retire so far backward as to apprehend a beginning, or go such a leap forward as to conceive an end in a being who is the beginning and end of all things, but without all beginning and end? Whose understanding does it not confound? We cannot imagine a being, but we must first conceive it as nothing and in some instant receiving its being. Therefore, canst thou by searching find out God?
A man’s imagination may extend to suppose to itself as many thousands of years before the beginning of time as have been so far. Then let all the angels and people of all generations from the beginning be employed in nothing but calculating this. And then suppose a product to be made of all their individual sums of years. It would be vast and unspeakable, but yet your imagination could reach further. You could multiply that great sum as often into itself as there are units in it. Now, when you have done all this, you are never a whit nearer the days of the Ancient of Days. Suppose then this was the only activity of humans and angels throughout all eternity, all this marvellous arithmetic would not amount to the least shadow of the countenance of Him who is from everlasting. All that huge product of all the multiplications of humans and angels has no proportion to that never beginning and never ending duration.
Our Lives are Fleetingly Brief
But O, where shall a soul find itself here? It is enclosed between infiniteness before and infiniteness behind, between two everlastings. Whichever way it turns, there is no outgoing, whichever way it looks, it must lose itself in an infiniteness round about it.
Though we vainly please ourselves in the number of our years, and the extent of our life, yet the truth is, we are still only losing as much of our being and time as passes. First we lose our childhood, then we lose our adulthood, and then we leave our old age behind us also, and there is no more before us.
But though days and years are in a continual flux about Him, and they carry us down with their force, yet He abides the same for ever. He is the beginning without any beginning, the end without an end, there is nothing past to him, and nothing to come. He is all, before all, after all, and in all. He beholds out of the exalted and supereminent tower of eternity all the successions and changes of the creatures, and there is no succession, no change in His knowledge, as in ours. He is never driven to any consultation on any emergent or incident. He is in one mind, and who can turn Him?
The Being of God is Beyond Us
Now, canst thou by searching find out God? If mortal creatures cannot attain the measure of what is finite, O then, what can a creature do, what can a creature know, about Him who is infinite, and the maker of all these things? You cannot compass the sea and land, and how then can you comprehend Him who hath measured the waters in the hollow of his hand? (Isa. 40:10).
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