Setting:
A committee composed of three men is seated around a bare wooden table center stage. Hodge stands behind a lectern to the front left of the committee. Four more members of the Cumberland Presbytery sit to the right of the committee in chairs set on a diagonal. The Narrator stands behind a lectern in front of stage right and on a level with the audience.

Cast:
Committee Chairman: John Lyle
Recorder: Archibald Cameron
Member: Samuel Runnells
Members of Cumberland Presbytery: William Hodge, James McGready, John Rankin, William McGee

Costumes:
The three members of the committee are ecclesiastically robed. The four members of the Cumberland Presbytery are dressed in frock coats and bow ties.

Props:
Two lecterns, one table with three chairs, four extra chairs, gavel

Sound:
Four microphones (if necessary)

Lights:
Footlights, four spotlights

(Stage lights up)

Lyle: Gentlemen, I call to order the investigatory session of this commission, duly appointed by the Synod of Kentucky and "vested with full Synodical powers to confer with the members of Cumberland Presbytery and to adjudicate upon their presbyterial proceedings which appear upon the minutes of said presbytery." Rev. Archibald Cameron (indicates) will make a full recording of these proceedings. Rev. William Hodge

Hodge: Yes, Sir!

Lyle: You have been appointed spokesman for the Cumberland Presbytery?

Hodge: I have been thus appointed.

Lyle: The Reverend Samuel Rennells will address the questions brought before this body, and you, Rev. Hodge, will make reply to them.

(Stage lights dim, Narrator light up)

Narrator: Ladies and gentlemen, the time is December 3, 1805. The place: Gasper River meeting house, Logan County, Kentucky. The events that forced the Kentucky Synod to appoint this investigatory committee were a part of that phenomena now referred to as the Revival of 1800. This time would soon come to be known as the "Second Awakening" (To distinguish it from the "Great Awakening" of 1734 led by Jonathan Edwards.) The beginnings of the "Great Awakening" was at Hampden-Sydney College, in Virginia, where it was largely a student movement. The beginnings of the revival in Kentucky took place under the Presbyterian ministry of James McGready. He was converted even while studying for the ministry and after overhearing two of his classmates refer to him as a mere formalist and a stranger to regenerating grace . . .

(Narrator light down; up on Presbytery)

McGready: Please, I am James McGready, if I may, I would like to tell you about what happened. The first evidence of a revival occurred right here in this very place we are now standing. Isn't it appropriate for today's investigation? One Sunday after the regular morning worship, one of the women who had been a professed Christian and a member of the church suddenly realized that her hope was without foundation. She was struck with deep conviction and a few days later found peace and joy in a saving relationship with the Lord. She began visiting her friends and relatives, warning them of their danger and pleading with them to repent. There were many brought to the Lord. The revival spread in the next year to my two other churches, Muddy River and Red River.

(Presbytery light down; Narrator light up)

Narrator: In 1800, the revival spread beyond the bounds of McGready's congregations. Multitudes in this frontier region gathered to hear the Gospel preached. They came from twenty-five, fifty and even a hundred miles, and in these innovative "camp meetings" men and women were freed from the ordinary cares of their lives while they gave attention to the needs of their spirit.

(Narrator light down; Presbytery light up)

Rankin: (Rising) John Rankin here. I was there at Red River when somewhere between twenty to thirty thousand people came rolling in from all over the region. Never have I seen anything like it before and probably never will again. We were all there, McGready, Hodge, William McGee, and even a Methodist, John McGee. We preached, took turns preaching, hour after hour. The Spirit was there in real power. We hadn't yet come up with the idea of the "anxious seat" or "mourner's bench" so those who were convicted by the preaching were just left to struggle with their convictions until they were like the multitudes on the day of Pentecost crying out, "Brethren, what shall we do?" or until they were overcome by their emotions and fell prostrate on the ground. At times so many were stricken down that cries for mercy and the personal instruction of those who were convicted of their sins went on throughout the night.

(Lights up on Committee and Hodge)

Rennels: Rev. Hodge, members of the Cumberland Presbytery, at the meeting of the Synod of Kentucky, in October 1804, a letter was received from the Reverend Thomas B. Craighead and others of the Cumberland Presbytery in which reference was made to the licensures and ordinations recently performed by the Cumberland Presbytery. It has been alleged, Rev. Hodge, that three men have been ordained by this presbytery who do not meet the educational qualifications of the Presbyterian Church. It was further reported that the men thus licensed and ordained were required to adopt the Westminster Confession of Faith only insofar as they deemed it agreeable with the Word of God. Rev. Hodge would you speak to these charges.

Hodge: Brother Chairman, gentlemen of the Commission, first I must object to the word "charges," for it implies that this presbytery has been accused by some person or persons in authority of having committed some illegal act. As seasoned ministers of the Gospel, we certainly were aware that the Presbyterian form of government recommends that prior to licensure a candidate for the ministry have a college education or its equivalent and a knowledge of the Latin language and the original languages in which the Scriptures were written and that "no candidate, except in extraordinary cases be licensed, unless after his having completed the usual course of academic studies, he shall have studied divinity at least two years under some approved divine or professor of theology." Gentlemen, I propose to show that if ever in the history of Christ's church there were extraordinary circumstances calling for extraordinary measures this was, by any standards . . . extraordinary! As you are all aware, shortly before the turn of this century . . . (He fades as light dims on Hodge and Committee; Presbytery light up)

McGready: Following the War for Independence, religious conditions in America generally were are a low ebb. Only about ten percent of the American people were church members, and many of these were only nominal Christians. Powder and lead were in greater demand than books and stationary. The wants of the physical superseded those of the intellectual and moral man.
During my first years ministry in Kentucky the members of my churches frequently asked him such questions as "Is religion as sensible thing?" "If I were converted would I feel it and know it?" Finis Ewing was just telling me that it was common to hear people say, "I do all I can, and what I cannot do, Christ will do for me." Attitudes such as these seem to grow unhampered (He lowers his voice and glances at the Committee members as he says this) by the cold, technical Calvinistic inspired preaching. One woman going to a Kentucky Presbyterian preacher for personal instruction was assured that all that was necessary for salvation was that she believe that Jesus Christ is the Son of God, and when she assented to this truth he told her she was already saved. She came away apparently satisfied but without having experienced any change of heart.

(Lights down on Presbytery; up on Narrator)

Narrator: On more contributing factor to the spiritual deadness which prevailed is the language of the Presbyterian Confession of Faith, Chapter 3, Section 3 which states "by the decree of God, for the manifestation of His Glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death."

(Lights down on Narrator; up on Committee and Hodge)

Hodge: . . . therefore brethren, not only have I shown that our form of government allows for the mitigation of the very strict educational requirements for ministers in extraordinary cases, but I have shown that this was indeed an extraordinary circumstance.
As for the objection that the licensed men were required to adopt the Confession of Faith only insofar as they deemed it agreeable with the Word of God. I submit to you first, that the fact that they adopted the Westminster Creed at all proves that they found it to be the most nearly perfect man-made creed. As to the objection that they or rather we find the statement of the doctrine of "fatality" or "predestination" to be an inadequate and possibly misleading statement I can only say that as ministers of the Gospel we are constrained to preach to "all creatures" the Gospel of our Lord Jesus Christ. Therefore gentlemen, for a physician to urge upon a patient the absolute necessity of a certain medicine for the healing of his disease, when that medicine cannot possibly be had, is not only foolish, but indicates a want of tender feeling in the physician. And for a preacher to urge upon a sinner, the necessity of salvation in his case, when there is no salvation for him, is not only foolish and ungenerous, but is trifling to an unwarranted extent, with the feelings of a fellow being, on the most solemn of all subjects.

Runnels: I object! How dare you draw an analogy between physical medicine and divine prerogative.

Hodge: Mr. Chairman: I submit that the young men we licensed had a right to state their scruples regarding the Westminster Confession on the basis of the Adopting Act if no other grace is available to them.

Cameron: Your scruples, or should I say heresies, Mr. Hodge, had they any merit of divine truth in them should have been recognized long ago by theologians and scholars for whom you are no equal. You revivalists twist the truth to meet you needs and teach it to these still young in the faith. . .

Hodge: . . . and that the presbytery, being the judge of their soundness in the faith, had the right to license and ordain them notwithstanding their scruples. This is apparent from a consideration of the Adopting Act, by which Presbyterian ministers in the first Synod in America were required to subscribe to the Westminster Confession: The Adopting Act contained the following provision: "And in case any minister of this Synod, or any candidate for the ministry, shall have any scruple with respect to any article or articles of said Confession or Catechisms, he shall, at the time of his making said declaration, declare his sentiments to the presbytery or synod, who shall notwithstanding, admit him to the exercise of the ministry within our bounds, and to ministerial communion, if the synod or presbytery shall judge his scruples to be only about articles not essential and necessary in doctrine, worship, or government."

Lyle: Rev. Hodge, do you mean to tell us that the crucial doctrine of predestination is to be labeled "not essential and necessary in doctrine?" Gentlemen, I believe we have heard enough. Rev. Hodge, you are dismissed while we consider the facts before us.

(Lights down on stage; up on Narrator)

Narrator: Opposition to revival is as old as the church and this was no exception. Writing about the opposition to revivals in North Carolina, Dr. T.C. Anderson has stated: "For whenever an extensive and gracious revival prevails, that portion of the church under its influence will become more spiritual in their devotions, and energetic in efforts for the promotion of religion, than those portions of the church which have not participated in the revival. Then the active party, forgetting their former coldness and apathy, may be disposed to censure those who now manifest the same listlessness and inactivity which they themselves have recently indulged, and the lukewarm will be sure to look upon the newborn zeal of the revival party as the offspring of fanaticism, rather than an increase of spirituality. This want of charity and forbearance will originate distrust, opposition, and strife.

(Lights down on Narrator; Up on stage)

Lyle: Rev. Hodge and members of the Cumberland Presbytery, this commission has found that you have acted illegally in receiving into the ministry of the Presbyterian Church one James Haw, a Methodist, without examining him on divinity or requiring him to adopt the Confession of Faith of the Presbyterian Church. Furthermore, this commission . . .

Hodge: He was received by the Transylvania Presbytery, your Presbytery, before the Cumberland Presbytery was ever formed.

Lyle: (Glaring at Hodge) Furthermore, we have resolved that this commission must reexamine those persons irregularly licensed and irregularly ordained by the Cumberland Presbytery and judge of their qualifications for the Gospel Ministry.

Hodge: No! You have no right or authority to supersede the presbytery in this matter. The presbytery has the power. I quote "to examine and license candidates for the Holy ministry, to ordain, install, remove, and judge ministers."

Lyle: (Sarcastically) Rev. Hodge, the synod has the power, I quote "to review the records of presbyteries, and approve or censure them, to redress whatever has been done by presbyteries contrary to order, to take effectual care that presbyteries observe the constitution of the church."

Hodge: Mr. Chairman, it should be obvious to all that this presbytery has done nothing contrary to order, and any attempt to curtail the ministry of these fine men is a blatant attempt to interfere with a powerful new work of the Holy Spirit on the frontier of this great new country.

Runnells: Are you accusing this commission of being Satan's agent, Mr. Hodge?!

Hodge: Reverend Hodge!

Lyle: Reverend Hodge, this commission demands that the ministers in question submit to our reexamination. Now! Do you submit?

(Lights down on Committee and Hodge, remain up on Presbytery)

McAdow: Ladies and Gentlemen of the Twentieth Century jury, for you are, in fact, the jury for your day and time of the proceedings that took place here December 3, 1805: I am Samuel McAdow, and was among those accused of irregularly ordaining men to the Gospel Ministry. Of course it is difficult for you to judge the motives of each person involved here this day, but let me assure you it was no easy task judging our own motives at this crucial time. It is for that reason the Cumberland Presbytery asked permission to retire for a time to pray about this matter. After some resistance, we finally were allowed to leave the room and we each went into the woods alone to search our hearts before God lest we heap judgement upon our own heads by acting out of our own prideful or political motives rather than the fear of delegating to man control and authority over a majestic work of the Holy Spirit in our own lives and the lives of our parishioners. After returning to this room, each and every minister ordained by the Cumberland Presbytery was asked, individually, to submit to the reexamination by the Committee. Only two of the twelve present submitted.

(Lights down on Presbytery; up on Narrator)

Narrator: The Synod of Kentucky at its next meeting in October 1806 dissolved the Cumberland Presbytery and attached its members to the Transylvania Presbytery. This issue was negotiated at the General Assembly level for the next five years. Finally, on February 4, 1810, in the home on Samuel McAdow, three ministers, Finis Ewing, Samuel King, and Samuel McAdow formed a presbytery to be known as Cumberland Presbytery. It was not their intention to start a new denomination. They still hoped for a reunion with the Synod of Kentucky or some other synod.

(Lights down on Narrator; up on Presbytery)

McGee: William McGee here. I was one of those five regularly ordained ministers who refused to request the twelve young men of our Presbytery to submit to reexamination. Altogether, the Committee's prohibition against continuing to minister the Gospel of Christ included twenty-six young men.
In retrospect those of the Presbyterian Church to whom was intrusted the maintenance of the standards for the ministers of the Gospel of Christ felt the traditional standards could not bend. The letter of the standards must be adhered to rather than the substance and the spirit; and so the mouths of the revivalists must be stopped, simply because the prevailing conditions of the time and the country demanded that they should break the bread of life to the perishing without waiting to make a poor translation of some sentences from Caesar or because they could not believe that God created some men and angels for no other reason than to glorify himself by damning them to eternal torment!

(Lights down on Presbytery; up on Narrator)

Narrator: Fifty years after the Revival of 1800, the Rev. James Gallagher, a Presbyterian minister in East Tennessee wrote of the Cumberland Presbyterians: "This body of Christian people began their organized existence during that great divine visitation. There are among them many strong men; workmen that need not be ashamed. And their blessed Master has been with them in every part of that wide field where they have labored, and has made his Gospel the power of God unto salvation to many thousand believing souls. From my inmost soul I honor these men, and will speak of it in the presence of the church of my God. I have no hesitation in declaring my belief that during the last forty years no body of ministers in America or in the world have preached so much good efficient preaching, and received such small compensation. That church now stands before heaven and earth a monument of God's great work in the Revival of 1800.

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