来温首位美籍传教士夏时若牧师
在19世纪下半叶，来温外国传教士均以英国为主，直到20世纪初叶，才有美国首位传教士夏时若（Mr. George Hugh Seville，1876－1977）来到温州传教。虽然早在1884年，温州就已经有美籍著名传教士玛高温在温州，但据史料所记，他在温州海关任帮办，并不是以传教为目的。
1903年，内地会美籍传教士夏时若牧师到达温州传教。他成为来温传教的首位美籍传教士，他亦为义和团事件之后第一位到温州的传教士。夏时若牧师原为美国长老会牧师，于1902年前往中国。[1] 1905年3月，夏时若与江孟氏在上海结婚，婚后同赴温州传教。夏师母江孟氏（Mrs. Jessie Merritt Seville，1874－1960）于1900年到达温州，义和团运动时往上海避难，后回到温州传教。1906年1月女儿美好（Janet）出生。[2]
1910年5月，温州内地会传教士夏时若携全家首次回美国述职，一家四口于6月安抵加拿大温哥华，转返美国。夏师母先于1906年1月生下长女美好（Janet），[3] 1907年11月在上海生下儿子约翰（John Eldridge），但1908年7月因痢疾儿子夭折。1909年10月，夏师母生下女儿美顺（Elsa Ruth）。[4]
1912年9月，夏时若牧师夫妇升任温州内地会主要负责人。[5] 12月5日，中国耶稣教自立会温州分会成立，对于温州内地会的影响巨大，夏时若曾出面阻止。[6] 1914年初，夏时若牧师组织“一领一福音队”（又称逐家布道队），向全区传福音。夏时若报告1914年的布道情况：“1月26日农历年初一，温州城内中、南和西三堂，约有70位信徒，两、三人一组作伴，在城内逐家、街道和城外村庄，分发福音单张和售卖福音书，共分发了2500份。初五下午，全体回到会堂报告，反应非常好，不常开口传福音的，也找到听众；但仇敌反对力量也大，不肯接受单张的、反对和反驳信仰的比比皆是。我们趁此机会鼓励信徒广传福音，接着举行培灵会和圣经学校，特别强调传福音，教导并推行个人布道，尤其是采取一领一方式，邀请未信者来布道会。2月14日下午，专题讲道后，约有50名来自城内三堂、属于“一领一福音队”的成员，立志要做300日传福音工作。有些以献金代替工作，把献金用来支持外出传福音者一切费用；也有团员因缺席而无法表态，但希望继续有份参与。无论如何，由两、三位弟兄提出这样做，已经令人感到鼓舞，因为立志用这么多时间去传福音，实在是温州的创举。要在有限时间内，将福音传遍全区，若传道人与信徒，联合组成两、三人一队的福音队，很快便能把福音传遍全区了。”[7]
1919年9月夏时若牧师举家离华返美，那时，夏师母在温州差不多19年，夏牧师也接近17年。据载，夏时若牧师在离开温州之前，为温州内地会开辟了监狱布道事工。温州内地会黄兰如报道：“破天荒之监狱布道 吾瓯教会成立迄今五十余稔。各项布道事宜可谓周而且备。惟于监狱传道。仍付阙如。何则。良由该地官厅不顾体恤。有以致之教会虽屡次函请许可。而官厅则饰词梗阻。同人等。亦居无可如何而已。近因瓯海道尹黄涵之居。莅任以来。力谋公益。声扬瓯垣。有口皆碑。由斯本会西士夏时若牧师躬往面商。辄蒙赞许。遂饬永邑检察厅。并永嘉知事发给传道徽章。准其入内演讲。此乃吾瓯监狱传道之嚆矢也。旋即共举男女布道员三十余人。分监狱与看守所二部举蒋宅如君。吴子兰君。黄兰如君。邵静卿君。胡芝生君。等十二人为监狱传道部。举王活泉君。谢喆夫。池侠亭。阮庆伦。许瀛槎。黄显廷。柯省卿诸君。为看守所布道员。亦有二十人公推蒋宅如牧师为教练部长。其余诸职。均由勉励会友兼任之。实行以来。可谓各尽厥责。而异日之丰收。亦未可谅也。” [8]
夏时若夫妇俩带着三个女儿，于1919年10月8日安抵三藩市。据记录，他们夫妇回美后，因师母身体欠佳，无法重返中国，至1935年才正式从内地会退休。[9]
_______________________
[1]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第62页。
[2]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第62页。
[3]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第62页。
[4]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第67页。
[5]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第68－69页。
[6]中国耶稣教自立会编，《圣报》第三年第一期，上海：中国耶稣教自立会全国总会，1913年1月，第9页。
[7] 黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第71页。
[8]《通问报》，第859回，1919年第27号，第7页。
[9]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第75页。
来源：http://mp.weixin.qq.com/s?__biz=MjM5NDI2MDUzOA==&mid=401826954&idx=1&sn=6362ecdfba6b8afa4770c6b3f4b900b9&scene=4#wechat_redirect
Rev George Hugh Seville
BIRTH 19 Mar 1876
Bellevue, Allegheny County, Pennsylvania, USA
DEATH 21 Mar 1977 (aged 101)
Watertown, Jefferson County, New York, USA
BURIAL
Gracelawn Memorial Park New Castle, New Castle County, Delaware, USA
MEMORIAL ID 133677792 · View Source
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1903年，内地会美籍传教士夏时若牧师到达温州传教。他成为来温传教的首位美籍传教士，他亦为义和团事件之后第一位到温州的传教士。夏时若牧师原为美国长老会牧师，于1902年前往中国。[1] 1905年3月，夏时若与江孟氏在上海结婚，婚后同赴温州传教。夏师母江孟氏（Mrs. Jessie Merritt Seville，1874－1960）于1900年到达温州，义和团运动时往上海避难，后回到温州传教。1906年1月女儿美好（Janet）出生。[2]
1910年5月，温州内地会传教士夏时若携全家首次回美国述职，一家四口于6月安抵加拿大温哥华，转返美国。夏师母先于1906年1月生下长女美好（Janet），[3] 1907年11月在上海生下儿子约翰（John Eldridge），但1908年7月因痢疾儿子夭折。1909年10月，夏师母生下女儿美顺（Elsa Ruth）。[4]
1912年9月，夏时若牧师夫妇升任温州内地会主要负责人。[5] 12月5日，中国耶稣教自立会温州分会成立，对于温州内地会的影响巨大，夏时若曾出面阻止。[6] 1914年初，夏时若牧师组织“一领一福音队”（又称逐家布道队），向全区传福音。夏时若报告1914年的布道情况：“1月26日农历年初一，温州城内中、南和西三堂，约有70位信徒，两、三人一组作伴，在城内逐家、街道和城外村庄，分发福音单张和售卖福音书，共分发了2500份。初五下午，全体回到会堂报告，反应非常好，不常开口传福音的，也找到听众；但仇敌反对力量也大，不肯接受单张的、反对和反驳信仰的比比皆是。我们趁此机会鼓励信徒广传福音，接着举行培灵会和圣经学校，特别强调传福音，教导并推行个人布道，尤其是采取一领一方式，邀请未信者来布道会。2月14日下午，专题讲道后，约有50名来自城内三堂、属于“一领一福音队”的成员，立志要做300日传福音工作。有些以献金代替工作，把献金用来支持外出传福音者一切费用；也有团员因缺席而无法表态，但希望继续有份参与。无论如何，由两、三位弟兄提出这样做，已经令人感到鼓舞，因为立志用这么多时间去传福音，实在是温州的创举。要在有限时间内，将福音传遍全区，若传道人与信徒，联合组成两、三人一队的福音队，很快便能把福音传遍全区了。”[7]
1919年9月夏时若牧师举家离华返美，那时，夏师母在温州差不多19年，夏牧师也接近17年。据载，夏时若牧师在离开温州之前，为温州内地会开辟了监狱布道事工。温州内地会黄兰如报道：“破天荒之监狱布道 吾瓯教会成立迄今五十余稔。各项布道事宜可谓周而且备。惟于监狱传道。仍付阙如。何则。良由该地官厅不顾体恤。有以致之教会虽屡次函请许可。而官厅则饰词梗阻。同人等。亦居无可如何而已。近因瓯海道尹黄涵之居。莅任以来。力谋公益。声扬瓯垣。有口皆碑。由斯本会西士夏时若牧师躬往面商。辄蒙赞许。遂饬永邑检察厅。并永嘉知事发给传道徽章。准其入内演讲。此乃吾瓯监狱传道之嚆矢也。旋即共举男女布道员三十余人。分监狱与看守所二部举蒋宅如君。吴子兰君。黄兰如君。邵静卿君。胡芝生君。等十二人为监狱传道部。举王活泉君。谢喆夫。池侠亭。阮庆伦。许瀛槎。黄显廷。柯省卿诸君。为看守所布道员。亦有二十人公推蒋宅如牧师为教练部长。其余诸职。均由勉励会友兼任之。实行以来。可谓各尽厥责。而异日之丰收。亦未可谅也。” [8]
夏时若夫妇俩带着三个女儿，于1919年10月8日安抵三藩市。据记录，他们夫妇回美后，因师母身体欠佳，无法重返中国，至1935年才正式从内地会退休。[9]
_______________________
[1]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第62页。
[2]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第62页。
[3]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第62页。
[4]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第67页。
[5]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第68－69页。
[6]中国耶稣教自立会编，《圣报》第三年第一期，上海：中国耶稣教自立会全国总会，1913年1月，第9页。
[7] 黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第71页。
[8]《通问报》，第859回，1919年第27号，第7页。
[9]黄锡培著，《昔我往矣：内地会赴温州宣教士行传》，香港：海外基督使团，2014年9月，第75页。
来源：http://mp.weixin.qq.com/s?__biz=MjM5NDI2MDUzOA==&mid=401826954&idx=1&sn=6362ecdfba6b8afa4770c6b3f4b900b9&scene=4#wechat_redirect
Rev George Hugh Seville
BIRTH 19 Mar 1876
Bellevue, Allegheny County, Pennsylvania, USA
DEATH 21 Mar 1977 (aged 101)
Watertown, Jefferson County, New York, USA
BURIAL
Gracelawn Memorial Park New Castle, New Castle County, Delaware, USA
MEMORIAL ID 133677792 · View Source
來源：https://www.findagrave.com/memorial/133677792/george-hugh-seville#source
The Rev. George H. Seville wrote this little tract, found among the Papers of the Rev. Albert F. (“Bud”) Moginot, Jr.
Born, 19 March 1876, near Bellevue, PA, he later graduated from the Shadyside Academy in Pittsburgh, from Westminster College, New Wilmington, PA, and from Allegheny Seminary (UPCNA), Pittsburgh. He served as a high school teacher for a brief time before taking additional studies at the Moody Bible Institute, in preparation for ministry in China, beginning in 1902, serving under the auspices of the China Inland Mission. While stationed there, he met and later married a fellow missionary, the former Jessie Maud Merritt Greene, in 1905. [Mrs. Seville, born 15 Oct. 1874, died on 2 Jan. 1960 in Wilmington, Delaware.]
The couple had four children, all born in China. Three daughters, Janet (Mrs. Ralph M. Bragdon), Elsa (Mrs. Roger B. VanBuskirk) and Edith (Mrs. Francis A. Schaeffer), and a son, John, who died in infancy.
The Seville family returned from China in 1919, whereupon Rev. Seville studied at Gordon College and then served as pastor of the Westminster Presbyterian church, Newburgh, NY, from 1923-1930. From 1931-1935, Rev. Seville served in the publishing department of the China Inland Mission, based initially in Toronto, Ontario and later in Philadelphia, PA. It was during this period that his alma mater Westminster College awarded him the Doctor of Divinity degree, in 1932. He was next one of the founding professors at the Faith Theological Seminary, teaching Greek and Practical Theology. Retiring from that service in 1955, this was also about the same time that Francis and Edith Schaeffer founded the L’Abri ministry, and Dr. Seville served as treasurer for the ministry from 1955-1967. Dr. Seville lived to be 101 years of age, and died on 21 March 1977.
Minced Oaths
Rev. George H. Seville, D.D.
A visiting minister was asked to lead in prayer in Sunday school, and when he had finished, a teacher heard one of her girls whisper, “Gosh, what a prayer!” Such an exclamation seems incongruous in expressing one’s appreciation of a prayer, but a little thought will lead anyone to the conclusion that “gosh” is not an appropriate word for a Christian to use on any occasion whatsoever. When we look into the original meaning of such interjections, we may be surprised that even some Christian people are habitual users of expressions which the dictionary terms “minced oaths.”
A very commonly used interjection is “Gee.” It is capitalized in Webster’s New International Dictionary and given this definition: “A form of Jesus, used in minced oaths.” This derivation is even more apparent when the form “Geez,” now frequently heard, is used. Two other common words and their definitions are these: “Golly—a euphemism for God, used in minced oaths; gosh, a substitute for God, used in minced oaths.” “Darn, darned, darnation” are said to be “colloquial euphemisms for damn, damned, damnation.” Persons who allow their lips to utter “Gosh- darned” quite freely would be shocked if they realized the real meaning of the word.
A certain minister, professor in a sound seminary, when he was a child was not allowed to use “goodness,” “mercy,” or “gracious” as exclamations. He was inclined to think the restrictions a family peculiarity, merely a parental overcarefulness, but now he can see that it had a sound Calvinistic basis. The Shorter Catechism asks, “What is required in the third commandment?” and then gives this answer: “The third commandment requireth the holy and reverent use of God’s names, titles, attributes, ordinances, words, and works.” Certainly goodness is an attribute of God. That this is so is recognized by Webster in the latter part of his definition: “The word is used colloquially as an exclamation, or in various exclamatory phrases, as “for goodness sake! goodness gracious 1”—the reference being originally to the goodness of God.”
The use of minced oaths is quite contrary to the spirit of the New Testament teaching. For example, our Lord Jesus said: “But I say unto you, Swear not at all. . . . But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one” (Matt. 5:34, 37, R. V.). The phrase “whatsoever is more than these” suggests the meaning of expletives, or exclamations: an expletive is defined as “something added merely as a filling; especially a word, letter, or syllable not necessary to the sense, but inserted to fill a vacancy.”
James in writing his Epistle repeats almost exactly the words of the Lord Jesus quoted above: “But above all things, my brethren, swear not, neither by the heaven, nor by the earth, nor by any other oath: but let your yea be yea, and your nay, nay; that ye fall not under judgment” (Jas. 5:12). That last word recalls our Lord’s declaration: “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment” (Matt. 12:36). The result of this judgment is given in the following verse, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.”
If we try to excuse ourselves by saying that these exclamations slip through our lips unawares, we need to heed the Holy Spirit’s warning in the Epistle of James: “If any man thinketh himself to be religious, while he bridleth [or, curbeth] not his tongue, but deceiveth his heart, this man’s religion is vain” (1:26). Even though we do not intend these minced oaths to bear the meaning the words originally had, we certainly cannot truthfully say that the use of them accords with Christ’s command, “Let your speech be, Yea, yea; Nay, nay.”
James seemed puzzled by the same anomaly that puzzles us, namely, the presence of minced oaths on the lips of Christians. Writing of the tongue as “a restless evil . . . full of deadly poison,” he said: “Therewith bless we the Lord and Father; and therewith curse we men, who are made after the likeness of God: out of the same mouth cometh forth blessing and cursing. My brethren, these things ought not so to be” (Jas. 3 : 8-10).
While no attempt has been made to give a complete list of all the words in the vocabulary of near-profanity, enough has been said to indicate that present- day speech has fallen below that standard which Christ Jesus set for his disciples.
The tendency in the use of expletives is to find the milder ones becoming less expressive of our feelings, to discard them, and use stronger ones in their stead. A careless following of others in the use of these common minced oaths will dull our own spiritual sensitiveness, and will weaken our Christian testimony.
To gain the victory in this matter of full obedience to our Lord Jesus, we need to make the prayer of David our daily petition: “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength and my redeemer” (Psa. 19: 14).
Image source : Sixteenth Annual Catalog of Faith Theological Seminary, Elkins Park, PA, Summer 1953, page 7.
We have two different printings of this tract preserved at the PCA Historical Center, both indicating that the tract was originally self-published; one tract gives Rev. Seville’s address in Wilmington, while the other lacks any address, indicating that it was probably distributed among closer associates and thus this latter example is probably the first printing. Subsequently, the tract was reprinted as “Minced oaths : a vital message for every Christian.” by the Good News Publishing Company, in 1944 and then again by the same publisher in the 1960s. It has additionally been reprinted in at least one periodical: The Projector. (Spring 1989). The tract remains in print to this day, currently available from Bible Truth Publishers [http://bibletruthpublishers.com/minced-oaths-leaflets/george-h-seville/communication-speech/pd5591]
The bulk of Dr. Seville’s published writing, so far as I’ve been able to discover, appeared on the pages of The Bible Today, a publication of The National Bible Institute in New York City. These articles appeared during the years when Dr. J. Oliver Buswell, Jr. was serving as president of that school. The PCA Historical Center has a complete run of this periodical from May 1941 to September 1951, and is currently searching for issues prior to May 1941. Dr. Seville appears to have written exclusively on the subject of missionary biography, and the articles included the following titles:
Hugh Adoniram Judson : The Apostle of Burma, 38.4 (January 1944) 75-80.
“And Some, Evangelists” Charles Grandison Finney, 41.3 (December 1946) 563-574.
“And Some, Evangelists” Dwight Lyman Moody, 41.4 (January 1947) 585-597.
“And Some, Evangelists” George Whitefield, 40.9 (June-September 1946) 486-495.
“And Some, Evangelists” Henry Moorhouse, 41.8 (June-September 1947) 719-729.
“And Some, Evangelists” J. Wilbur Chapman, 41.7 (April 1947) 672-681.
“And Some, Evangelists” John Wesley, 41.2 (November 1946) 544-555.
“And Some, Evangelists” Reuben Archer Torrey, 41.5 (February 1947) 608-617.
“And Some, Evangelists” William Ashely Sunday, 41.8 (May 1947) 686-697.
Bartholomew Ziegenbalg : The Apostle of India, 39.2 (November 1944) 42-47.
Christian Friedrich Schwartz : The Founder of the Native Church in India, 39.3 (December 1944) 68-74.
George and Grace Stott : Pioneers in Wenchow, China, 39.1 (October 1944) 14-20.
Glimour of Mongolia, 39.6 (March 1945) 158-167.
James Chalmers, 38.7 (April 1944) 164-171.
James Hudson Taylor, Part I : The Apprentice, 38.5 (February 1944) 120-124. [author’s name not provided]
James Hudson Taylor, Part II : The Master Workman, 38.6 (March 1944) 139-146.
John Evangelist Gossner : the Father of Faith Missions, 40.1 (October 1945) 284-287
John Williams : The Apostle of the South, 39.8 (May 1945) 217-226.
Mary Slessor of Calabar : Pioneer Missionary of Okoyong, 38.9 (June-September 1944) 227-235.
Men We Should Know : Adolph Saphir: Hebrew Christian Preacher, 43.8 (May 1949) 249-258.
Men We Should Know : Albert B. Simpson: Founder of the C. and M. Alliance, 45.3 (December 1950) 68-77, 87.
Men We Should Know : Charles Simeon, Leader of the Low-Church Party, 42.7 (April 1948) 188-192; 42.9 (June-September 1948) 268-273.
Men We Should Know : Francis Asbury, the Homeless Bishop, 44.1 (October 1949) 5-12, 27, 32.
Men We Should Know : George Fox: Founder of Quakerism, 43.3 (December 1948) 77-84.
Men We Should Know : John Nelson Darby, 43.5 (February 1949) 139-144.
Men We Should Know : John Newton: a Brand from the Burning, 42.3 (December 1947) 89-93; 42.4 (January 1948) 103-109. Men We Should Know : Richard Baxter: a Protestant Saint, 43.4 (January 1949) 107-112, 136.
Men Worth Knowing : August Hermann Francke: Pastor, Professor, Philanthropist, 42.5 (February 1948) 137-147.
Men Worth Knowing : Philipp Jakob Spener, 42.1 (October 1947) 27-31; 42.2 (November 1947) 46-50.
Missionary Builders : Guido Verbeck : A Pioneer in New Japan, 40.7 (April 1946) 427-433.
Missionary Builders : John Wilkinson : Founder of the Mildmay Mission to the Jews, 40.8 (May 1946) 475-483.
Missionary Builders : Pastor Louis Harms : Founder of a Unique Enterprise, 40.3 (December 1945) 350-354, 364.
Missionary Builders : Robert Moffat: Builder of the Bechuana Missions, 40.5 (February 1946) 396-402.
Missionary Builders : Robert Morrison: The Pioneer of Modern Missions in China, 39.9 (June-September 1945) 251-258, 264, 267.
William Carey : Founder of a Missionary Society and a Mission, 38.2 (November 1943) 36-40.
William Carey : One of the Serampore Brotherhood, 38.3 (December 1943) 54-59.
William Chalmers Burns: Evangelist and Missionary, 39.4 (January 1945) 89-95; 39.5 (February 1945) 126-129.
The Rev. George H. Seville wrote this little tract, found among the Papers of the Rev. Albert F. (“Bud”) Moginot, Jr.
Born, 19 March 1876, near Bellevue, PA, he later graduated from the Shadyside Academy in Pittsburgh, from Westminster College, New Wilmington, PA, and from Allegheny Seminary (UPCNA), Pittsburgh. He served as a high school teacher for a brief time before taking additional studies at the Moody Bible Institute, in preparation for ministry in China, beginning in 1902, serving under the auspices of the China Inland Mission. While stationed there, he met and later married a fellow missionary, the former Jessie Maud Merritt Greene, in 1905. [Mrs. Seville, born 15 Oct. 1874, died on 2 Jan. 1960 in Wilmington, Delaware.]
The couple had four children, all born in China. Three daughters, Janet (Mrs. Ralph M. Bragdon), Elsa (Mrs. Roger B. VanBuskirk) and Edith (Mrs. Francis A. Schaeffer), and a son, John, who died in infancy.
The Seville family returned from China in 1919, whereupon Rev. Seville studied at Gordon College and then served as pastor of the Westminster Presbyterian church, Newburgh, NY, from 1923-1930. From 1931-1935, Rev. Seville served in the publishing department of the China Inland Mission, based initially in Toronto, Ontario and later in Philadelphia, PA. It was during this period that his alma mater Westminster College awarded him the Doctor of Divinity degree, in 1932. He was next one of the founding professors at the Faith Theological Seminary, teaching Greek and Practical Theology. Retiring from that service in 1955, this was also about the same time that Francis and Edith Schaeffer founded the L’Abri ministry, and Dr. Seville served as treasurer for the ministry from 1955-1967. Dr. Seville lived to be 101 years of age, and died on 21 March 1977.
Minced Oaths
Rev. George H. Seville, D.D.
A visiting minister was asked to lead in prayer in Sunday school, and when he had finished, a teacher heard one of her girls whisper, “Gosh, what a prayer!” Such an exclamation seems incongruous in expressing one’s appreciation of a prayer, but a little thought will lead anyone to the conclusion that “gosh” is not an appropriate word for a Christian to use on any occasion whatsoever. When we look into the original meaning of such interjections, we may be surprised that even some Christian people are habitual users of expressions which the dictionary terms “minced oaths.”
A very commonly used interjection is “Gee.” It is capitalized in Webster’s New International Dictionary and given this definition: “A form of Jesus, used in minced oaths.” This derivation is even more apparent when the form “Geez,” now frequently heard, is used. Two other common words and their definitions are these: “Golly—a euphemism for God, used in minced oaths; gosh, a substitute for God, used in minced oaths.” “Darn, darned, darnation” are said to be “colloquial euphemisms for damn, damned, damnation.” Persons who allow their lips to utter “Gosh- darned” quite freely would be shocked if they realized the real meaning of the word.
A certain minister, professor in a sound seminary, when he was a child was not allowed to use “goodness,” “mercy,” or “gracious” as exclamations. He was inclined to think the restrictions a family peculiarity, merely a parental overcarefulness, but now he can see that it had a sound Calvinistic basis. The Shorter Catechism asks, “What is required in the third commandment?” and then gives this answer: “The third commandment requireth the holy and reverent use of God’s names, titles, attributes, ordinances, words, and works.” Certainly goodness is an attribute of God. That this is so is recognized by Webster in the latter part of his definition: “The word is used colloquially as an exclamation, or in various exclamatory phrases, as “for goodness sake! goodness gracious 1”—the reference being originally to the goodness of God.”
The use of minced oaths is quite contrary to the spirit of the New Testament teaching. For example, our Lord Jesus said: “But I say unto you, Swear not at all. . . . But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one” (Matt. 5:34, 37, R. V.). The phrase “whatsoever is more than these” suggests the meaning of expletives, or exclamations: an expletive is defined as “something added merely as a filling; especially a word, letter, or syllable not necessary to the sense, but inserted to fill a vacancy.”
James in writing his Epistle repeats almost exactly the words of the Lord Jesus quoted above: “But above all things, my brethren, swear not, neither by the heaven, nor by the earth, nor by any other oath: but let your yea be yea, and your nay, nay; that ye fall not under judgment” (Jas. 5:12). That last word recalls our Lord’s declaration: “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment” (Matt. 12:36). The result of this judgment is given in the following verse, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.”
If we try to excuse ourselves by saying that these exclamations slip through our lips unawares, we need to heed the Holy Spirit’s warning in the Epistle of James: “If any man thinketh himself to be religious, while he bridleth [or, curbeth] not his tongue, but deceiveth his heart, this man’s religion is vain” (1:26). Even though we do not intend these minced oaths to bear the meaning the words originally had, we certainly cannot truthfully say that the use of them accords with Christ’s command, “Let your speech be, Yea, yea; Nay, nay.”
James seemed puzzled by the same anomaly that puzzles us, namely, the presence of minced oaths on the lips of Christians. Writing of the tongue as “a restless evil . . . full of deadly poison,” he said: “Therewith bless we the Lord and Father; and therewith curse we men, who are made after the likeness of God: out of the same mouth cometh forth blessing and cursing. My brethren, these things ought not so to be” (Jas. 3 : 8-10).
While no attempt has been made to give a complete list of all the words in the vocabulary of near-profanity, enough has been said to indicate that present- day speech has fallen below that standard which Christ Jesus set for his disciples.
The tendency in the use of expletives is to find the milder ones becoming less expressive of our feelings, to discard them, and use stronger ones in their stead. A careless following of others in the use of these common minced oaths will dull our own spiritual sensitiveness, and will weaken our Christian testimony.
To gain the victory in this matter of full obedience to our Lord Jesus, we need to make the prayer of David our daily petition: “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength and my redeemer” (Psa. 19: 14).
Image source : Sixteenth Annual Catalog of Faith Theological Seminary, Elkins Park, PA, Summer 1953, page 7.
We have two different printings of this tract preserved at the PCA Historical Center, both indicating that the tract was originally self-published; one tract gives Rev. Seville’s address in Wilmington, while the other lacks any address, indicating that it was probably distributed among closer associates and thus this latter example is probably the first printing. Subsequently, the tract was reprinted as “Minced oaths : a vital message for every Christian.” by the Good News Publishing Company, in 1944 and then again by the same publisher in the 1960s. It has additionally been reprinted in at least one periodical: The Projector. (Spring 1989). The tract remains in print to this day, currently available from Bible Truth Publishers [http://bibletruthpublishers.com/minced-oaths-leaflets/george-h-seville/communication-speech/pd5591]
The bulk of Dr. Seville’s published writing, so far as I’ve been able to discover, appeared on the pages of The Bible Today, a publication of The National Bible Institute in New York City. These articles appeared during the years when Dr. J. Oliver Buswell, Jr. was serving as president of that school. The PCA Historical Center has a complete run of this periodical from May 1941 to September 1951, and is currently searching for issues prior to May 1941. Dr. Seville appears to have written exclusively on the subject of missionary biography, and the articles included the following titles:
Hugh Adoniram Judson : The Apostle of Burma, 38.4 (January 1944) 75-80.
“And Some, Evangelists” Charles Grandison Finney, 41.3 (December 1946) 563-574.
“And Some, Evangelists” Dwight Lyman Moody, 41.4 (January 1947) 585-597.
“And Some, Evangelists” George Whitefield, 40.9 (June-September 1946) 486-495.
“And Some, Evangelists” Henry Moorhouse, 41.8 (June-September 1947) 719-729.
“And Some, Evangelists” J. Wilbur Chapman, 41.7 (April 1947) 672-681.
“And Some, Evangelists” John Wesley, 41.2 (November 1946) 544-555.
“And Some, Evangelists” Reuben Archer Torrey, 41.5 (February 1947) 608-617.
“And Some, Evangelists” William Ashely Sunday, 41.8 (May 1947) 686-697.
Bartholomew Ziegenbalg : The Apostle of India, 39.2 (November 1944) 42-47.
Christian Friedrich Schwartz : The Founder of the Native Church in India, 39.3 (December 1944) 68-74.
George and Grace Stott : Pioneers in Wenchow, China, 39.1 (October 1944) 14-20.
Glimour of Mongolia, 39.6 (March 1945) 158-167.
James Chalmers, 38.7 (April 1944) 164-171.
James Hudson Taylor, Part I : The Apprentice, 38.5 (February 1944) 120-124. [author’s name not provided]
James Hudson Taylor, Part II : The Master Workman, 38.6 (March 1944) 139-146.
John Evangelist Gossner : the Father of Faith Missions, 40.1 (October 1945) 284-287
John Williams : The Apostle of the South, 39.8 (May 1945) 217-226.
Mary Slessor of Calabar : Pioneer Missionary of Okoyong, 38.9 (June-September 1944) 227-235.
Men We Should Know : Adolph Saphir: Hebrew Christian Preacher, 43.8 (May 1949) 249-258.
Men We Should Know : Albert B. Simpson: Founder of the C. and M. Alliance, 45.3 (December 1950) 68-77, 87.
Men We Should Know : Charles Simeon, Leader of the Low-Church Party, 42.7 (April 1948) 188-192; 42.9 (June-September 1948) 268-273.
Men We Should Know : Francis Asbury, the Homeless Bishop, 44.1 (October 1949) 5-12, 27, 32.
Men We Should Know : George Fox: Founder of Quakerism, 43.3 (December 1948) 77-84.
Men We Should Know : John Nelson Darby, 43.5 (February 1949) 139-144.
Men We Should Know : John Newton: a Brand from the Burning, 42.3 (December 1947) 89-93; 42.4 (January 1948) 103-109. Men We Should Know : Richard Baxter: a Protestant Saint, 43.4 (January 1949) 107-112, 136.
Men Worth Knowing : August Hermann Francke: Pastor, Professor, Philanthropist, 42.5 (February 1948) 137-147.
Men Worth Knowing : Philipp Jakob Spener, 42.1 (October 1947) 27-31; 42.2 (November 1947) 46-50.
Missionary Builders : Guido Verbeck : A Pioneer in New Japan, 40.7 (April 1946) 427-433.
Missionary Builders : John Wilkinson : Founder of the Mildmay Mission to the Jews, 40.8 (May 1946) 475-483.
Missionary Builders : Pastor Louis Harms : Founder of a Unique Enterprise, 40.3 (December 1945) 350-354, 364.
Missionary Builders : Robert Moffat: Builder of the Bechuana Missions, 40.5 (February 1946) 396-402.
Missionary Builders : Robert Morrison: The Pioneer of Modern Missions in China, 39.9 (June-September 1945) 251-258, 264, 267.
William Carey : Founder of a Missionary Society and a Mission, 38.2 (November 1943) 36-40.
William Carey : One of the Serampore Brotherhood, 38.3 (December 1943) 54-59.
William Chalmers Burns: Evangelist and Missionary, 39.4 (January 1945) 89-95; 39.5 (February 1945) 126-129.
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