ABrunet S5Summary and Response Paper Charles Hodge
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Charles Hodge Summary and Response
Amanda Brunet
Colorado Christian University
HIS- 211A History of Christianity
Dr. Tracey Lawrence
April 30, 2023
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Charles Hodge Summary and Response
Charles Hodge was of the most significant theologians in America in the 1800s. Understanding who Hodge is and what he did is found woven into the fabric of the history of American Evangelicalism. From what his family name was founded on to his position and Princeton Seminary, he remained constant in his theological roots and genuine spirituality. He was a key figure in debates that threatened to tear American Presbyterianism apart as American religion separated into new groups and sides. Hodge was a natural scholar with intellectual ability and a unique blend of theological training. While he originally wanted to be a doctor, his passion grew to preach God's word though he found out he was better suited to teach theology than preach it. Hodge's extensive work in the Bible's original languages, fused with his intimate knowledge from his travels and his unwavering commitment to the standards of the Westminster Confession, made him a formidable conservative theological scholar. Charles Hodge was born into a member of one of Philadelphia's most respected and distinguished families two days after Christmas in 1797. The Hodge's, following the religious convictions they had in Ireland, established themselves among Philadelphia's Presbyterian laypeople. The Hodge's joined some one hundred and forty people who left the First Presbyterian
Church to begin holding meetings in Whitefield's Hall. Eventually, this group formed the Second
Presbyterian Church (Gutjahr, 2011). At this time, Presbyterians remained divided over evangelical methods and theological thinking. When Charles was old enough to attend school, his mother enrolled him with private instructors who ran small schools or offered tuition arrangements. His mother emphasized religious training, reading, writing, and arithmetic. From his earliest training, he became thoroughly indoctrinated with solid theological views and mastery of the catechism. As a boy, he
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did well with his lessons and memorized the doctrines of theology that he would hold for the rest
of his life. At the academy, Hodge did exceptionally well and enjoyed studying Latin, often arriving at school early for studies. He eventually picked up French and finally studied ancient Greek. He instilled these learning lessons into himself, becoming his pattern of intellectual thought and developing his linguistic aptitude. In early 1812, Hodge returned to Princeton to reunite with his family. He bypassed his freshman year and enrolled as a sophomore, passing the language and general knowledge prerequisites. As Hodge entered his senior year, he also planned to pursue a medical career. In just a few months, however, his plans radically changed. In mid-January 1815, a tremendous religious revival visited Princeton College. Hodge had been raised in the Presbyterian Church and stood before the congregation to profess his faith publicly and become a member. By so doing, Hodge became one of the 1815 revival's first "converts." By graduation, Hodge had changed his plans from medicine to ministry (Gutjahr, 2011). At this time, he reflected on his childhood, saying he "came nearer to conforming to the apostle's injunction: 'Pray without ceasing' (The Holy Bible, New International Version, 2011, 1 Thessalonians 5:17) than in any other period" (Gutjahr, 2011). Hodge had a habit of thanking God for everything. At graduation, Hodge changed his plans from medicine to ministry, meaning he would have to further his studies at Princeton's new Seminary. In November of 2016, he began his studies as a proven, incredibly diligent student with a reputation for his work ethic amongst his peers. After Seminary, the General Assembly of Princeton voted to authorize a position for Hodge to teach original languages of Scripture. His linguistic ability made him a perfect candidate for this post, and being drawn to the influence he may have had and the dream of preaching since the faculty was assigned to do so. His responsibilities were strenuous. Hodge
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composed addresses heard recitations, lectured, and spent time preparing his sermons. In his first
publication, the "Dissertation," he set forth two principles that remained constant throughout his entire career: first, the Bible was an utterly trustworthy document, and second, readers whose hearts are "most like those of the sacred writers" and enjoyed "the influences of the same all-
teaching Spirit … will best understand" the sacred scriptures, against the "false doctrines" (Gutjahr, 2011). In May 1822, Hodge received a promotion to the post of Seminary professor and established a department of biblical and oriental languages. It was this promotion in 1822 that accommodated him marrying Sarah Bach after a nine-
year romance, and just thirteen months later, she gave birth to their child. In a year, they would welcome child number two. Having found himself in a new family, house, and career in three years, he showed great affection towards his family. However, because of his professional ambition, he studied abroad for two years. He first traveled to Paris to study modern and ancient languages. Hodge still found time to preach on several occasions to small English-speaking congregations. He would then travel to Halle, taking courses in ancient languages here and other classes. Hodge showed some tolerance toward diverse theological views in Germany. However, these views differed from those he adopted as a youth, and he never wavered; this time deepened
his convictions. His journey led to Berlin, where he attended Old and New Testament lectures before returning to the United States. He carefully planned his return trip to include as many critical European universities and historical Reformation points of interest as possible (Gutjahr, 2011). After his travels to Europe, he became known as a professor whose approach to God in the spirit of awe and wonder could be seen as an opportunity for his students. His teaching responsibilities now included New and Old Testament literature, Hebrew language, and biblical
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Greek. He was now well prepared to produce a commentary on the book of Romans in 1834. This book established him as one of the leading American biblical exegetes of the period and one
of the most influential voices within the Presbyterian Church. Cracks were widening among Presbyterians in the light of revivalism, and a new issue was gaining ground: slavery. It was well
known that there was a fear among the Southern Presbyterians about what their Northern counterparts might do regarding the issue of slavery. Hodge was also not blind to the implications the slavery question might have when it came to the denominational support of Princeton Seminary (Gutjahr, 2011). To try and bear his thoughts on the slavery issue, he composed an essay titled "Slavery." It instantly became one of his most read and quoted articles in all Presbyterian circles. The importance of Hodge's life experiences to his thinking about slavery vividly comes across in how he justified the institution by making a crucial distinction between slaveholding and slave laws. Hodge ended his essay, "Slavery," with a clear reminder that while slaves might be considered property under the law, they remained human beings (Gutjahr, 2011). Hodge was a proper authority on the history of his religion, and no voice was heard louder. He finished his two-volume history of Presbyterianism in the United States, which included an extended discussion of the revival of religion between 1740 and 1745. In 1840, the General Assembly again met and named Hodge the Seminary's principal theology instructor. He still taught, now, tag-teaming theological courses while still offering lectures on the Pauline epistles while transitioning toward his administrative responsibilities. With little time to work on his lengthy, theological writings in his new role, he did work to complete a volume of apologetics for the American Sunday School Union that both the Old and New School Presbyterians embraced. Hodge used The Way of Life to synthesize his thinking on Christianity's most essential doctrines. By the early 1850s, he had primarily completed writing
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the theology lectures he would give until he began teaching using his Systematic Theology in the
early 1870s (Gutjahr, 2011). For twenty-five years, Hodge's theology lectures remained unchanged. His logical thinking and knowledge were a wonder, and his students reflected on their classroom experience with commanding logic, gentle holiness, and refinement. As his teaching career ended, the Seminary encouraged him to write down his theological thinking for future students. Reluctantly, he reworked his lecture material into his Systematic Theology. Hodge emphasized the devotion to knowledge, whether from the pulpit or in the classroom. With
the developmental years at the Seminary gone, he would spend the rest of his life as an academic
and spiritual guide. Hodge committed to a rigorous work ethic he maintained throughout his life. Princeton College would serve as his home for sixty-six years. Hodge's absolute conviction that two doctrines stood at the center of the Gospel drew him to his lifelong engagement with the book of Romans because it was in this Pauline epistle that one found the best means of understanding the
doctrines of regeneration (the role of God's Holy Spirit in moving a person to pursue a new spiritual life in Christ) and the Atonement (how sin is forgiven in the action of Christ on the cross) (Gutjahr, 2011). In doctrine and behavior, Hodge demonstrated a lifelong fondness to be slow to abandon what was familiar to him for something new. In writing history, He used the past to teach lessons about the present. His commitment to living a sanctified life through the pursuit of personal devotion also explains much in terms of what some of his contemporaries might have called an anemic Christology. Presbyterians are a diverse group of Christians, and there is a wide range of beliefs within
the denomination. However, they are all united by their belief in the sovereignty of God, the authority of the Scriptures, and the necessity of grace through faith in Christ (What makes us
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unique, 2016). These beliefs are not unlike Southern Baptists. In such a pivotal time, Charles Hodge defended the Bible and the Christian faith; his legacy lives on today. After reading this biography on Charles Hodge, I cling to a favorite verse of mine with him in mind. Be on your guard; stand firm in the faith; be courageous; be strong (The Holy Bible, New International Version, 2011,1 Corinthians 16 :3).
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References
Gutjahr, P. C. (2011). Charles Hodge: Guardian of American Orthodoxy. https://doi.org/10.1093/acprof:oso/9780199740420.001.0001
Holy Bible, New International Version. (2011). Zondervan. (Original work published 1973)