J. Gresham Machen wanted Christians to be educated and able to argue intelligently in defense of their faith. He worried about the low state of scholarship among Christians, especially among the clergy. In a letter to a former student who had become a pastor, he said, “It is very encouraging to find a minister who does not believe that the cultivation of the intellect is at all hostile to pastoral service.”
Machen’s willingness to apply Christian thinking to both ecclesiastical and social issues was valuable to theologically conservative Christians of his time, and his death in 1937 left something of a vacuum in conservative Christianity in the US. Arguably, this would remain—at least with regard to scholarship on social issues—until the 1960s and 1970s, with the emergence of thinkers like Francis Schaeffer and Rousas J. Rushdoony.
Let us… pray that God will raise up for us today true defenders of the Christian faith. We are living in the midst of a mighty conflict against the Christian religion. The conflict is carried on with intellectual weapons.
J. Gresham Machen, Education, Christianity, and the State
In his biography of Machen, Stephen J. Nichols discusses the elevated stature of Machen’s contributions:
Very little of the fundamentalists’ literature was taken seriously by critics. Machen’s work, however, got reviewed by Harnack and by Rudolf Bultmann and in the leading theological journals of all persuasions, reflecting that his contributions were a cut above. While his reviewers did not always offer ringing endorsements of his views, to a person they lauded his scholarship and acknowledged the force of his arguments. He refused merely to “preach to the choir,” offering arguments that would, even if rejected, at least gain a hearing from the other side. He also strenuously avoided arguing for Christianity by his personal experience or on pietistic grounds. Machen is often likened to Bunyan’s character Valiant-for-Truth from The Pilgrim’s Progress. Having been well versed in that classic from the time he was young, Machen would likely both appreciate and humbly reject the association. Yet something can be gained by making the connection. Machen knew that the truth was not on the side of the liberals; he knew that the liberal view would not bear scrutiny. So, rather than offering hollow pronouncements condemning it, he showed it for what it was, truly lacking a place to stand either on the grounds of science and reason or on the grounds of Scripture. And in the process, he allowed the truth of Scripture to prevail.