C.I. Scofield And The Philadelphia School of the Bible

C.I. Scofield and the Scofield Reference Bible

Before writing about the Philadelphia College of the Bible, it is important to understand some of the background of Cyrus Ingerson Scofield, one of its cofounders. In 1909, Scofield published his Scofield Reference Bible, where he provided notes inside of the Bible to help and direct people on how to interpret the Bible. Scofield was already well off due to his renown as a preacher and speaker, however, the residual royalties that came from his reference Bible granted Scofield new wealth. His work of publishing the Scofield Reference Bible was not self-funded as he was supported financially by a group of men known as Zionists, or those who believe Christians must actively support the return of an Israel nation-state. Most of Scofield's financial support came from these men who happened to live in or near New York City.1 Furthermore, Scofield's Bible was published by Oxford University Press and Scofield visited England twice for research during its writing. Just 30 years after it was published, it had already sold 1.9 million copies.2

In those days, there was no nation-state of Israel so the term Zionist held greater significance. However, it is important to note that one does not need to be a Christian Zionist to believe and understand that the Bible described Israel becoming a nation once more. Regardless, one of the drawbacks of reading any Bible that provides notes on how to interpret the Bible is that it will naturally influence how the Bible is understood. Seeking out the informed opinions of biblical scholars is wise, however, having one view constantly in sight is not ideal. That said, Scofield held many orthodox views, however, the result of his reference Bible was the widespread influence of an unorthodox view known as premillennial dispensationalism. Premillennial dispensationalism found its beginnings in the early 1800s from an Englishman named John Nelson Darby and Scofield ascribed to this view. Had Scofield only published his Bible, perhaps this belief wouldn't have become as widespread throughout Christendom as it did, except Scofield also started a Bible school in 1913-14 that helped to reinforce and propagate his understanding and interpretations of the Bible to his students. Not to mention, publishing his reference Bible launched him as an even higher demand Bible conference speaker.

Scofield's Life and Legacy

Scofield left behind a controversial and complicated legacy. The Scofield Reference Bible and the ideas therein went on to heavily influence a century of Christian theologians and thinkers. Like many of us, there were moments in his life that were brighter than others. There are some who would write scathing reviews of Scofield's life and legacy and others who would write gushingly positive reviews. I believe we would also do well to honor Scofield where honor is due while acknowledging he was a sinner saved by grace like each of us who puts our faith in the Son of God, Jesus Christ. He was passionate about the gospel and undoubtedly, there were some, and likely many who heard the gospel of Jesus Christ through his ministry and were saved. Nonetheless, it would be untruthful to claim his life and legacy was not shrouded in controversy.

Cyrus Ingerson Scofield

Cyrus Ingerson Scofield was born into a family whose parents attended church faithfully as Episcopalians. Scofield was born in Lenawee County, Michigan in August 1943 and after his birth, Scofield's mother tragically passed away from ongoing complications related to birth. When the Civil War began, the family was living in Tennessee, where he lived until he was age seventeen. Shortly before war broke out, Scofield and a group of his peers joined the Confederate Army in May 1861.3 Here is a statement from his biography describing his involvement in the war.

Before he was nineteen Scofield had been under fire in eighteen battles and minor engagements. The Cross of Honor was awarded to him for bravery at Antietam. He was twelve miles from Appomattox when Lee surrendered to Grant.4

This statement is strange and peculiar because records would indicate that Scofield requested and was granted discharge in September 1862 from the Confederate Army, a little over one year into his service. His grounds for leaving the army was that he was born in Michigan and was not under law to fight for the Confederacy. Furthermore, there is no mention or record of Scofield on the list of parolee's at or near the Appomattox surrender. Based on documents now discovered, there is strong evidence that Scofield lived in St. Louis during the better part of the Civil War.5

After his likely dismissal in 1862, Scofield moved to St. Louis to live with his sister who had married into the Loisel family, a wealthy French family. Thus, Scofield became introduced to high society in St. Louis. In 1866, Scofield married into wealth as well with his first wife, Leontine Cerre, who eventually bore two daughters to Scofield. For his career, Scofield set his sights on becoming a lawyer and before he had completed the bar, his brother-in-law asked him to sort out a lawsuit related to a significant land dispute in Kansas. Scofield and his family moved to Kansas and he became responsible for gathering the facts of the case while also hiring John J. Ingalls as his lawyer, who won the case.6

Scofield remained in Kansas and completed the bar at 26 years of age. Following the Civil War, Kansas was a hot bed of legal activity and it presented unique opportunities for Scofield. In addition to completing the bar, he was elected to the state legislature in the same year. He served for two years from Atchison, Kansas where John J. Ingalls also lived and then moved to Nemaha County where his brother-in-law's legal matters were still pending. While in Nemaha County, he was again elected to the state legislature. While in the state legislature, his biography tells a story of how Scofield contributed to removing a corrupt US Senator, Pomeroy, and influencing the Kansas state legislature to choose John J. Ingalls for US Senate.7 In those days, US Senators were not chosen by popular vote, but by state legislatures. This changed in 1913 with the Seventeenth Amendment. Regardless, John J. Ingalls went on to serve as US Senator from 1873 until 1891.8 Scofield's biographical account of these events surrounding Pomeroy and Ingalls should be taken with skepticism as there has once again, been evidence that these events happened differently.9

That same year, President Ulysses S. Grant nominated Scofield as the US Attorney for the District of Kansas, which also included Oklahoma Territory. While he was US Attorney, he was accused of forgery and served a brief jail sentence in St. Louis in 1879 “due to questionable financial transactions.”10 After just six months as US Attorney, Scofield had resigned and was in St. Louis to live under the support of his sister. According to one source, “he [Scofield] was brought down by a scandal that destroyed his political career, his legal career, his marriage, his reputation, and really his whole life.”11 Unfortunately for Scofield, according to his own biography, "From 1865 until 1879, his life was intense, largely a life of combat in courts and politics which not seldom became extremely embittered."12 Through the difficulties of life, Scofield had become what he called a 'hard drinker.'13

First Congregational Church of Dallas

In 1879, God used a friend in St. Louis named Thomas McPheeters to change Scofield's life, likely while he was serving time in jail. McPheeters shared with him the faith and knowledge of Jesus Christ for his salvation. This changed the trajectory of Scofield's life and in 1882, Scofield took an opportunity to become the pastor of a small Dallas church with 14 members. Scofield became an officially ordained minister on October 27, 1883 and when he left, the church had over 500 members, made up of many of Dallas' 'elites.'14

One of the complicated things about Scofield's legacy is that his first wife divorced him on December 8, 1883 on grounds of desertion. Leontine and their two daughters remained in Atchison, Kansas and would continue living there until each of their own deaths. On December 9, 1883 Hettie Hall von Wartz joined the church membership rolls in Dallas and Scofield was remarried to Hettie on March 11, 1884.15

Scofield continued leading First Congregational Church of Dallas until he received the invitation to become the pastor in 1895 to Northfield Congregational Church in Northfield, Massachusetts where the well-known Dwight L. Moody attended. Scofield became acquainted with Moody early in his ministry career and eventually even became a regular speaker at the famous annual Niagara Conference in Ontario, Canada.16

Scofield expressed a desire to begin working on his reference bible in 1901 and after receiving the funding in 1903, he returned to his former church in Dallas to preach and work on his reference bible. As he was dedicated to the work, he was less involved in the church ministry than he was before. He completed his bible in 1909.

In 1920, Charles G. Trumbull, a well-known Christian author at the time, published the first biography for Scofield's life, The Life Story of C.I. Scofield. Strangely, much of the controversial aspects of Scofield's life are excluded from the book. For example, there is no mention of Scofield's first or second wife, or any mention of his three children which would seem like important facts to include in a biography. Scofield reportedly lived at a distance from his children during their adult lives. Although occasional correspondence revealed his affection for his children, he never provided any financial assistance.17 Furthermore, there is no mention of his impropriety and resulting jail sentence as US attorney. And he also portrays himself as a faithful soldier to the Confederate cause all the way to the end of the Civil War, when it seems he was actually discharged in 1862 upon his own request. Given the many inconvenient facts that were left out or embellished in his biography, and the glowing portrait thus painted, it leaves room for some doubt regarding what parts of this biographical account can be trusted. This obviously calls into question Scofield's character, even in his final years, in my opinion. I will not cover all of Scofield's controversies, but if you want a more extensive account, this article found here is much more thorough.

In addition, A book worth reading providing an account of Scofield's life is titled The Incredible Scofield and His Book by Joseph Canfield.

A year after the Scofield's biography was published , Scofield passed away at his home in Long Island at the age 77 in July 1921.18

Philadelphia College of the Bible

In 1909, after publishing his reference bible, Scofield moved to Long Island, New York with his health deteriorating. In 1913, he started the Philadelphia School of the Bible, together with William Pettingill. Initially, Scofield started the New York Night School of the Bible where students could attend classes in the evenings.19 At the very same time, W.W. Rugh founded the National Bible Institute of Philadelphia on July 8, 1913 and it began as an affiliate branch of the National Bible Institute of New York which had only begun a few years earlier in 1907.20

Then on October 1, 1914 Scofield and Pettingill started the Philadelphia School of the Bible and rented rooms where classes met at 1720 Arch Street, right in the heart of Philadelphia. Rugh met with these two men in 1913 to see if they would be interested in merging their visions and aspirations into one school, but nothing materialized. Leadership of the schools once again discussed merging in 1923 but the result was the same. It wasn't until July 1, 1951 that a merger came to fruition, eventually becoming named the Philadelphia College of the Bible.21

The younger William Pettingill was born in August 1886. Scofield became the first president of the school and Pettingill served as the dean. When the two schools were formed, neither one charged tuition and both operated with a degree of faith through the difficult times during and after World War I as well as the Great Depression.22 Today, The Philadelphia College of the Bible is known as Cairn University and has grown to a total enrollment of roughly 1,750 students.23

The Moody Bible Institute

One of the large proponents of premillennial dispensationalism during the late 19th century was Dwight L. Moody. Moody may have started the first bible institute in America that ascribed to premillennial dispensationalism in 1886, located in Chicago. Moody was heavily influenced by Emma Dryer, the dean at Illinois State Normal University, in starting the Chicago Evangelization Society in 1886 which was eventually renamed the Moody Bible Institute.24

I tell you what I want, and what I have on my heart. I believe we have got to have gap-men to stand between the laity and the ministers; men who are trained to do city mission work. Take men that have the gifts and train them for the work of reaching the people.25

Moody, like Scofield, held many orthodox views of scripture, however, he also ascribed to premillennial dispensationalism. Moody had a relationship with John Nelson Darby as well and had this to say about his teachings. 'They have been to me, the very key to the Scriptures.'26 In addition to starting the Philadelphia College of the Bible in 1914, Scofield also transferred his Comprehensive Bible Correspondence Course to the Moody Bible Institute in 1914 for them to use going forward.27

Scofield was quoted in his biography as saying this about Dwight L. Moody:

Moody was one of the greatest men of his generation. I have sometimes thought that Dwight L. Moody and General Grant were, in any true definition of greatness, the greatest men I have ever met. . . .he was a man also of great kindness of heart, with a zeal for souls, and absolutely Loyal to the Word of God.28

Dwight L. Moody

Moody also created something in Massachusetts known as the Northfield Bible School at the Northfield Congregational Church where C.I. Scofield became the preacher. Dwight L. Moody passed away in 1899 after becoming sick following a sermon he delivered in Kansas City. Moody quickly traveled home to Northfield, Massachusetts where he died on December 22, 1899. Parts of the funeral were officiated by Scofield, DL Moody's pastor at the time.

The Philadelphia School Leads to Dallas Theological Seminary

One of the most important results of Scofield's Philadelphia School of the Bible was the formation of Dallas Theological Seminary. After establishing the Philadelphia School of the Bible, Scofield's understudy, Lewis Sperry Chafer, went on to start Dallas Theological Seminary in 1924, originally known as Evangelical Theological College. The school's doctrinal statement was formed in 1925 and land for the campus was purchased in 1926.29 Schafer originally met Scofield in Northfield Massachusetts as he lived there from 1901 until 1914. Chafer became one of the professors at Scofield's school in Philadelphia upon its establishment. Following Scofield's death in 1921, Chafer took the pastor job at Scofield's old church in Dallas, First Congregational Church and this eventually led to him starting DTS. DTS has had an outsized effect on theological views and ideas throughout the 20th century.

One of the key applications from understanding the founding of these Christian educational institutions in the early 20th century is that the church should be careful to trust everything that comes out of these institutions of higher learning, in my opinion. Although not intentional, even the 'most intelligent' among us can be deceived.

What is Premillennial Dispensationalism?

As was mentioned above, one of Cyrus Scofield's core teachings was something known as premillennial dispensationalism. What is premillennial dispensationalism, exactly? Unfortunately, this is a term which means different things to different people, and so this article will try to identify a very broad definition of the term and will fail at providing any definitional nuances. First, it is a term which describes a theological belief that was not necessarily new in the early 1900s. As was briefly mentioned, the idea had been making its way through theological circles since the early 1800s with one of the original proponents being the Englishman, John Nelson Darby.

Premillennial dispensationalism describes a broad view of the Bible. First, it believes that Israel and the Christian Church are distinct and separate entities, which most Christian's would agree with. However, some dispensationalists would say Old Testament Jews are not saved by Christ, but by their works, aka the Mosaic Covenant.30 Second, dispensationalists believes that Christ will return near a period of time known as the Great Tribulation and rapture believers into the air. There are differing beliefs on when the rapture will occur relative to the Great Tribulation but the most common view is that the rapture will allow Christians to escape the coming tribulation period. The Great Tribulation is described in places in the Bible such as the Olivet Discourse in Matthew 24, Luke 21, and Daniel 12. Third, it believes that the millennium where Jesus Christ will reign upon the earth will come after the Great Tribulation. This will be a literal 1,000 year reign of Christ as described in Revelation 20. Following this period, the new heavens and new earth will be created ushering in eternity.31

Furthermore, premillennial dispensationalism generally believes there are seven distinct eras or dispensations within history.

1. Creation to the Fall of Man

2. Fall of Man to the Flood

3. Flood to Human Government

4. Abraham to Mosaic Law

5. Mosaic Law to Christ on the Cross

6. Christ on the Cross to His Second Coming

7. His Second Coming to Restoration of All Things32

This view of the Bible and end times has contributed to a culture that expects society and culture to only degrade until the return of Jesus Christ. This has created a negative feedback loop where some Christians have become very passive in regards to affecting culture and politics or even interacting with individuals outside the church in order to share the gospel. It believes that over the course of history there will be a very small subset of people that become saved from eternal damnation by trusting Jesus Christ as their Messiah. And again, this creates passiveness in an area that all Christians agree is a Biblical command, that is, sharing the gospel. Although no one would say they believe they shouldn't share the gospel, this pessimistic view of the future inevitably creates this behavior that is antithetical to the commands of scripture. A defeatist attitude becomes the natural result of a premillennial dispensationalist view of the future. Not coincidentally, this eschatological view has been predominant in the American Church from the time of C.I. Scofield(1913-1920) until today. But even today, in the darkest of times, there are steadfast Christians who are turning the tide towards a more optimistic view of the future as I discuss in a section below. Why do these Christians believe the future is bright? Matthew 28 says it plainly: since Christ took his throne, He has been given "all authority in heaven and on earth." (Matt 28:18-20) Not coincidentally or unrelated, the Lord taught us to pray "Thy kingdom come, Thy will be done on earth as it is in heaven." (Matt 6:10)

Antinomianism

There are some who would accuse Scofield as well as premillennial dispensationalism of being antinomian which is a term that simply means someone is against teaching and commanding others to obey God's Law. Those in the premillennial dispensational camp would naturally denounce this label and point to clear passages in scripture where God's Law is not abolished by Jesus Christ and the grace offered through His death and resurrection.

However, the antinomian label likely gets ascribed to their camp due to their belief that leading up to the final return of Jesus, the world will become more "lawless." They support this view, again, by predicting that prophetic passages such as the Olivet Discourse in Matthew 24 are describing events that must still occur in the future. And again, naturally, the unintended consequence of this is that it creates a passive disposition towards Christians affecting all areas of life on this earth for the Kingdom of God.

Opposing Views To Premillennial Dispensationalism

Those who oppose premillennial dispensationalism believe that it ascribes to an inaccurate order of events as described in the Bible. Rather, most often, this view is countered by a view known as "postmillennialism" as well as a broader view known as "covenant theology," which believes that Christ is currently reigning in the millennial kingdom and that His Kingdom is progressively growing and the "abundance of His government"(Isaiah 9) is increasing upon this earth. Furthermore, covenant theology believes that Christ's death on the cross fulfilled all previous covenants God made with his people Israel, such as the Noahic and Mosaic Covenants.33 And although they are fulfilled in Christ, they are not cancelled in Christ. Jesus Christ was very clear that He did not come to abolish the Law, but to fulfill it. (Matt 5:17)

Another fancy term that counters premillennial dispensationalism is a term known as partial-preterism. All that this means is that people believe certain events that premillennial dispensationalists are looking forward to, have already occurred, mostly in the first century. For example, while Scofield described Christians looking forward to a rapture, some partial-preterists would argue that this event already happened in the first century with something they call the first resurrection of the dead and the coming of Jesus Christ on the clouds to rule and reign as described in Daniel 7.

Again, this article is not going to describe all the various views of eschatology and their nuances, however, there will eventually be a follow-up article to handle these ideas more thoroughly. Regardless, I like the way Doug Wilson frames the discussion around God's Law and how Christians are in fact called to affect everything for Christ. Wilson continually challenges those who believe Christians should stay out of government and culture with, 'It is not whether, but which.'

Not whether, but which. It is not whether we will have an established state religion, but rather which established state religion we will have. It is not whether our culture will serve a god, but rather which god it will serve. It is not whether we will impose morality with a law, but rather which morality we will impose with a law. It is not whether our culture will rest upon a blood sacrifice, but rather which blood sacrifice it will be. It is not whether we will discipline in terms of our public morality, but rather which group will be disciplined. Not whether, but which.34

In closing, just as entire nations can be deceived by ideology, and people can be deceived, so too, can Christians and churches be deceived. I would humbly wager that the American church has been deceived for the past roughly 100 years by an ideology that has rendered the church impotent, to a degree. It is my hope that in the coming decades, the true church will arise and enter the battle in every facet of life, recognizing Christ's authority over all, including at every level of government, as it truly does 'rest on His shoulders.' I expect that a day is coming when Christians will even act like it.

Sources/Citations:

1. Chronicle, By. “Letters to the Editor: Scofield Bible Had Big Effect on United States; Take Action to Change Federal Government.” The Daily Chronicle, December 4, 2020. Accessed January 14, 2024. https://www.chronline.com/stories/letters-to-the-editor-scofield-bible-had-big-effect-on-united-states-take-action-to-change,110269.

2. “The Origins of the Scofield Reference Bible | Plymouth Brethren Writings.” Accessed January 14, 2024. https://plymouthbrethren.org/article/426.

3. Texas State Historical Association. “Scofield, Cyrus Ingerson.” Accessed January 15, 2024. https://www.tshaonline.org/handbook/entries/scofield-cyrus-ingerson#.

4. Trumbull, Charles Gallaudet. The Life Story of C.I. Scofield. United Kingdom: Oxford University Press, 1920. 8.

5. Rushing, Jean. “From Confederate Deserter to Decorated Veteran Bible Scholar.” Digital Commons at East Tennessee University, December 2011. Accessed January 14, 2024. https://dc.etsu.edu/cgi/viewcontent.cgi?article=2571&context=etd. 22-24.

6. Trumball. The Life Story of C.I. Scofield. 10-12.

7. Trumball. The Life Story of C.I. Scofield. 18-19.

8. “John James Ingalls - Kansapedia - Kansas Historical Society.” Accessed January 15, 2024. https://www.kshs.org/kansapedia/john-james-ingalls/12095.

9. Rushing, Jean. “From Confederate Deserter to Decorated Veteran Bible Scholar.” Digital Commons at East Tennessee University, December 2011. Accessed January 14, 2024. https://dc.etsu.edu/cgi/viewcontent.cgi?article=2571&context=etd. 33-34.

10. Rushing. From Confederate Deserter. 38.

11. Rushing. From Confederate Deserter. 38.

12. Trumball. The Life Story of C.I. Scofield. 27.

13. Trumball. The Life Story of C.I. Scofield. 27.

14. Rushing. From Confederate Deserter. 69.

15. Rushing. From Confederate Deserter. 60

16. Trumball. The Life Story of C.I. Scofield. 52-53.

17. Rushing. From Confederate Deserter. 115.

18. Thompson, Lolana. “C. I. (Cyrus Ingerson) Scofield Papers.” Archives, Dallas Theological Seminary, June 2004. Accessed January 15, 2024. https://library.dts.edu/Pages/TL/Special/ScofieldCI_CN003.pdf.

19. Wiki, Contributors to Civil War. “C. I. Scofield.” Civil War Wiki. Accessed January 15, 2024. https://civilwar-history.fandom.com/wiki/C._I._Scofield.

20. Cairn University. “Our History - Cairn University,” May 18, 2023. Accessed January 15, 2024. https://cairn.edu/about/history/.

21. Cairn University. “Our History.”

22. Cairn University. “Our History."

23. Cairn University. “About - Cairn University,” November 21, 2023. Accessed January 15, 2024. https://cairn.edu/about/.

24. “Mural Honors Emma Dryer’s Legacy | Moody Bible Institute.” Accessed January 15, 2024. https://www.moodybible.org/news/2019/mural-honors-emma-dryers-legacy/.

25. “History of Moody Bible Institute | Moody Bible Institute.” Accessed January 15, 2024. https://www.moody.edu/about/our-bold-legacy/history-of-moody-bible-institute/.

26. Linder, Douglas. “Famous Trials.” UMKC School of Law. Accessed January 15, 2024. https://famous-trials.com/scopesmonkey/2182-fundamentalism.

27. Showers, Renald. “The Life and Legacy of C.I. Scofield – Israel My Glory.” Accessed January 15, 2024. https://israelmyglory.org/article/the-life-and-legacy-of-c-i-scofield/.

28. Trumball. The Life Story of C.I. Scofield. 52.

29. Mbergthold, and Mbergthold. “Historical Milestones - Dallas Theological Seminary.” Dallas Theological Seminary, September 9, 2022. Accessed January 15, 2024. https://www.dts.edu/about/our-story/historical-milestones/.

30. Waymeyer, Matt. “Dispensationalism and the Promise of Land to Israel - The Cripplegate.” The Cripplegate. Accessed January 15, 2024. https://thecripplegate.com/dispensationalism-and-the-promise-of-land-to-israel/.

31. Ligonier Ministries. “The Millennium: When Is It? | Reformed Bible Studies & Devotionals at Ligonier.Org | Reformed Bible Studies & Devotionals at Ligonier.Org.” Accessed January 15, 2024. https://www.ligonier.org/learn/devotionals/the-millennium-when-is-it.

32. CompellingTruth.org. “The Seven Dispensations – What Are They?” Accessed January 15, 2024. https://www.compellingtruth.org/seven-dispensations.html.

33. Ligonier Ministries. “Covenant Theology | Ligonier Ministries.” Accessed January 15, 2024. https://www.ligonier.org/guides/covenant-theology.

34. Wilson, Douglas. “Not Whether but Which, as I Keep Saying.” Blog & Mablog, June 26, 2013. Accessed January 15, 2024. https://dougwils.com/books/not-whether-but-which-as-i-keep-saying.html.