Benjamin Breckinridge Warfield
Benjamin Breckinridge Warfield: A Life of Scholarship and Faith
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Full Name and Common Aliases
Benjamin Breckinridge Warfield was a renowned American theologian, Presbyterian minister, and professor who made significant contributions to the fields of theology, biblical studies, and church history. He is often referred to as Benjamin B. Warfield or simply B.B. Warfield.
Birth and Death Dates
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Warfield was born on November 4, 1851, in Lexington, Kentucky, and passed away on February 16, 1921, at the age of 69.
Nationality and Profession(s)
Benjamin Warfield was an American by nationality, and his profession spanned multiple fields: theology, Presbyterian ministry, and academia. He was a professor at several institutions, including Princeton Theological Seminary and Westminster Theological Seminary, where he taught systematic theology, biblical studies, and church history.
Early Life and Background
Warfield's early life was marked by a deep commitment to his Christian faith. His father, John G. Warfield, was a Presbyterian minister who instilled in him a love for the Bible and a passion for learning. Benjamin's mother, Elizabeth Breckinridge Warfield, came from a long line of Presbyterians and encouraged her son's intellectual pursuits. From an early age, Warfield demonstrated exceptional academic ability and a keen interest in theology.
Warfield attended Lafayette College in Easton, Pennsylvania, where he graduated with honors in 1870. He then went on to study at Union Theological Seminary in New York City, earning his Master of Divinity degree in 1873. His academic excellence and theological acumen quickly earned him recognition within the Presbyterian community.
Major Accomplishments
Warfield's contributions to theology and biblical studies are multifaceted and far-reaching:
He was a leading exponent of the doctrine of Scripture, advocating for its authority and infallibility in matters of faith and practice.
His work on the Westminster Confession of Faith helped shape Presbyterian theology and church governance.
Warfield's scholarship on Calvinism and Reformed theology has had a lasting impact on Protestant thought.Notable Works or Actions
Some of Warfield's notable works include:
The Plan of Salvation (1881), which demonstrated his commitment to the doctrine of Scripture and its application in Christian living.
Calvin and Calvinism (1931, posthumously published), a comprehensive study on John Calvin's theology and its influence on Western Christianity.
Warfield's involvement with the Presbyterian Church extended beyond academia. He served as an elder, a ruling elder, and even a moderator of the General Assembly. His dedication to his faith community was unwavering.
Impact and Legacy
Benjamin Warfield's legacy is profound:
His advocacy for biblical authority has influenced generations of theologians and Christian leaders.
His work on Calvinism continues to shape Protestant theology and thought.
As a professor, he mentored countless students who went on to make significant contributions in their fields.
Why They Are Widely Quoted or Remembered
Warfield's quotes and writings continue to inspire scholars, theologians, and laypeople alike. His emphasis on the authority of Scripture, his commitment to Reformed theology, and his dedication to the Presbyterian Church have cemented his place as one of the most influential Christian thinkers of the 20th century.
His impact extends beyond the academic realm:
Warfield's writings often reflected his deep concern for the spiritual well-being of individuals and communities.
His passion for biblical studies has encouraged countless readers to engage with Scripture in a more meaningful way.
Benjamin Breckinridge Warfield's life, work, and legacy serve as a testament to the enduring power of faith, scholarship, and commitment.
Quotes by Benjamin Breckinridge Warfield
For the Reformation is nothing other than Augustianianism come to its rights: the turning away from all that is human to rest on God alone for salvation.
Where the Spirit is, there is the church; outside the body of the saints there is no salvation.
Religion does not take a man away from his work; it sends him to his work with an added quality of devotion.
When Melanchthon toyed with such ambiguous phrases as “God draws the willing to him,” “Free will is man’s power to apply himself to grace, he was playing with fire.
In your case, there can be no ‘either-or’ here – either a student or a man of God. You must be both.
As supernaturalism is the mark of Christianity at large, and evangelicalism the mark of Protestantism, so particularism is the mark of Calvinism.
The Calvinist is he who holds with full consciousness that God the Lord, in his saving operations, deals not generally with mankind at large, but particularly with the individuals who are actually saved.
The issue is indeed a fundamental one and it is closely drawn. Is it God the Lord that saves us, or is it we ourselves? And does God the Lord save us, or does he merely open the way to salvation, and leave it according to our choice, to walk in it or not? The parting of the ways is the old parting of the ways between Christianity and autosoterism. Certainly only he can claim to be evangelical who with full consciousness rests entirely and directly on God and on God alone for his salvation.
Our self-abnegation is thus not for our own sake, but for the sake of others. And thus it is not to mere self-denial that Christ calls us, but specifically to self-sacrifice: not to unselfing ourselves, but to unselfishing ourselves.
The best service we can offer to God is just to do our duty-our plain, homely duty, whatever that may chance to be.