“Justification by faith is consequently crucial because it gets to the heart of saving faith. Machen puts the matter this way: ‘The efficacy of faith, then, depends not on the faith itself, considered as a psychological phenomenon, but upon the object of the faith, namely Christ” (Stephen J. Nichols, J. Gresham Machen, 111).

“Contrary to the liberal point of view, which holds that Christianity is a lifestyle, Machen argues that Christianity is a doctrine. He nuances his views by adding that it is, indeed, also a lifestyle, but quickly adds that it is one founded on and necessarily preceded by doctrine” (Stephen J. Nichols, J. Gresham Machen, 89).

“Is Christianity a true religion, in accordance with the facts of history, and therefore, because of that truthfulness, meaningful? Or does it become real and meaningful as it is borne out by experience?” (Stephen J. Nichols, J. Gresham Machen, 83).

“These two books [Christianity and Liberalism and What Is Faith?] accomplish far more than a response to liberalism, as they offer succinct and compelling presentation of the Christian view of the Bible, Christ, God, humanity, salvation, and faith” (Stephen J. Nichols, J. Gresham Machen, 79).

“[Examining 1 Corinthians 15 in The Origins of Paul’s Religion] Machen captures the essence of Paul’s summary of the gospel in the early verses of that chapter when he write, “‘Christ died’ — that is history; ‘Christ died for our sins’ — that is doctrine. Without these two elements, joined in absolutely indissoluble union, there is no Christianity.” The work of Christ in history provides the only sure basis for salvation, the truth which the church has been called to bear witness” (Stephen J. Nichols, J. Gresham Machen, 89-90).

“Certainly if a man is to be scholar and a teacher he cannot investigate too much” (Cited from a letter by Machen’s mother to her son in Stephen J. Nichols, J. Gresham Machen, 34).

“. . . a faint picture emerges of Machen’s childhood, a blend of seriousness and high culture and laughter and pranks. And at the center of this upbringing was the Bible, the Shorter Catechism, and The Pilgrim’s Progress, all poured into the lives of the Machen boys by their mother” (Stephen J. Nichols, J. Gresham Machen, 25-26).

You can view the statement on the website for the CREC:

“The Church of our text [Matt. 16:18] is made up of all true believers in the Lord Jesus Christ, of all who are really holy and converted people. . . . The members of this Church do not all worship God in the same way, or use the same form of government. Some of them are governed by bishops and some of them by elders. Some of them use a prayer-book when they meet for public worship and some of them use none. The thirty-fourth Article of the Church of England most wisely declares, “It is not necessary that ceremonies should be in all places one and alike.” But the members of this Church all come to one throne of grace. They all worship with one heart. They are all led by one Spirit. They are all really and truly holy. They can all say ‘Alleluia,’ and they can all reply, ‘Amen'” (J.C. Ryle, Holiness, 217).

“All these ceremonial regulations, whether of food, of clothing, of agriculture, of sacrifices, were not ends in themselves, possessing intrinsic merit, but were vivid symbols of the fact that Israel was a holy nation, belonging to Jehovah, dedicated to holiness of life, to faith, and obedience, and called to exhibit the character of God here on earth” (John C. Wenger, Separated unto God, 17).

“How sad it was that the Jewish hierarchy, together with many of the people of Israel, looked upon their external separation from the Gentiles as ends in themselves and as guarantees of divine favor rather than as symbols of the spiritual relationship and condition which God requires of those who are His sons and daughters! (19)