whyilikepca-tim keller (1)
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WHATSSOGREATABOUTTHEPCATimKeller
June,2010
MyfirstGeneralAssemblywasthePCAsthird,heldinJackson,Mississippijustunder
thirtyfiveyearsago.Eversincethen,Iveseenalotofconflictinourcommunion.My
friendsinotherdenominationsask,isnttheresomethinginherentlywrongwitha
denominationthatisfilledwithsuchtensions?Nowchurchfightsarealwaysfueledin
partbyegoandspiritualimmaturity,andwemustallshareresponsibilityforthat. ButI
proposethatthesestrugglesarealsoasignofsomethinggood,evenuniquelygood,
aboutourdenomination.Ibelieveourconflictslieinthatweareoneofthefew
Presbyteriandenominationsthathasntprunedoffoneormoreofitshistoricbranches.
WithintheReformedchurches,therehasalwaysbeenatensionbetweenwhatGeorge
MarsdencallstheReformedbranchesthedoctrinalist,pietisticandculturalist
impulses.1(Pleasereadthisfootnote.) TounderstandthePCAtoday,wemusttraceout
thehistoryofthesebranchesinAmericanPresbyterianism.
SpiritualrevivalandthesidesofPresbyterianismReformedChristianityputsahighvalueontheobjectiveontheologicalsoundnessand
creedalsubscription.Butithasalsohistoricallygivenalotofattentiontothesubjective.
ReformedsoteriologyholdsthatsalvationisnotahumanproductitisGodswork.
Thisemphasishasdrawnattentiontothetopicofspiritualexperience.2 Ifregeneration
1IamgoingtouseGeorgeMarsdensterminologytodescribetheReformedBranches,even
thoughtheyareratherbland,andeachonisbitnegative.Doctrinalistsprefertocallthemselves
confessionalistsandpietistswouldrathertalkaboutrenewalandthereformistsorculturalists
wouldperhapsprefertocallthemselveskingdompeople.Butineachcasetheotherpartiescan
rightlyobjectthattheybelieveintheconfessionorinspiritualrenewalorinthekingdomaswell,andtheydisliketheimplicationthattheydonot.Oftenthenameswechooseforourselvesare
self
aggrandizing
while
insinuating
negative
things
about
any
who
differ
with
us.
My
roots
are
in
what hereiscalledthepietistorrevivalistwing.Iwinceatthoseterms,andwouldprefera
morenoblename,butforthesakeoffairnessandutilityIwilluseMarsdensphraseologywhich
ismildlyinsultingtoeveryone(!)Seehisessay,Introduction:ReformedandAmerican, inReformedTheologyinAmerica[ed.DavidF.Wells;GrandRapids:Baker,1997]2Aslongasyoubelieve(asReformedChristiansdo)thatregenerationandsavingfaithiswholly
theworkofGod,itisinevitablethattherevivalistquestionwillkeepcomingup:ManyinIsrael
werecircumcisedinfleshbutnotcircumcisedinheart!EventhoughNicodemuswasinthe
covenantcommunity,Jesusaskedhimifhewasbornagain.Soyes,youareinthechurchand
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isstrictlyGodswork,itisonlynaturaltoaskhowwecandistinguishtrue,God
generatedspiritualexperiencefromthespurious.
ThePuritansattendedtothissubjectinmassivedetail.Agreatdealofenergywasgiven
todistinguishingfalseprofessorsofChristianityfromthosewithtrueexperience.
ThomasShepherdsTheParableoftheTenVirginsandJohnFlavelsTheTouchstoneofSinceritywereexamplesofsuchworks,andbothwerequotedextensivelybyJonathanEdwardsinhisReligiousAffections.3Manyoftheinterestsof17thcenturyPuritansledondirectlytotheemphasesof18thcenturyrevivalism.InAmericatheEuropeanstate
churchestablishmentandparishsystemwasnotadopted.Inthatoldersystemthegreat
majorityofpeopleinasocietywereliterallybornintotheirchurchesandgrewupin
them.InthemoredemocraticethosofAmerica,churcheshadtoreachouttoindividuals
andcallthemtoconversionthroughapersonaldecision. Reformedtheology,especially
ofthePuritanvariety,gaverevivalistAmericanpreachersresourcestohelplisteners
examinetheirhearts,becomeconvictedofsin,andseektrueconversion.
Duringthe18thcenturyintheU.S.,thedoctrinalistandpietist(orrevivalist)impulses
withintheReformedchurchsplitthechurch. ThedoctrinalistswerecalledOldSide
andtheytookadimviewofrevivals.Theystressedthecreedsandthegreat
objectivitiesofsalvation,ratherthanaconsciousconversionexperience.Theirministries
werebasedonthelong,communalprocessofadmissiontosealingordinancesand
catechesis.ThepietistswerecalledtheNewSideandtheyemphasizedtheimportance
ofexperimentalacquaintanceofthegospel.Theirministrieswerebasedmoreoncrises,
turningpoints,andvoluntarysocieties.Therevivalistsemphasizedinnovativewaystoevangelizeindividualsthroughmeasureslikefieldpreaching,outdoormeetings,and
societiesmeetinginhomesforfollowupofconverts.Fordoctrinalists,onebecamea
Christianbyidentifyingwithandenteringthechurch.Forthem,themomentof
conversionwasthemomentonebecameaChristian.
Eachsidedevelopedlongstandingcritiquesoftheothersidethatstillresonatetoday.
Doctrinalistsfeltthatthepietistsweretooindividualisticandsubjectiveintheir
emphases.Theyfeltrevivalismledpeopletotrustintheiroftenephemeralandpassing
feelings,
and
they
felt
many
of
the
conversions
of
the
revivals
were
merely
emotional
experiencesthatwouldpassaway. Therevivalsalsoweakenedpeoplesconnectionto
youtakethesacraments,butdoyouknowthatGodhasdoneasavingworkinyourheart?
Thatstherevivalistquestion.Reformedtheologywillalwaysproducepeoplewhokeepposing
thisquestionintheirpreaching.3SeePeterJ.Thuesen,ed.CataloguesofBooks,volume26inTheWorksofJonathanEdwards(Yale,2008)pp.442,460.
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theinstitutionalchurch.NewSiders,however,feltOldSidechurchescontainedmany
nominalbelieverswhostillneededtobeconverted.Theywereafraidofdeadorthodoxy
andalackofevangelisticfervor.OldSidersfeltmanyNewSiderswerepragmatists,and
NewSiderssawmanyOldSiderswerelegalists.Historyprovidesmuchevidencethat
bothcritiques
were
largely
right.
Somethingofacompromisebetweenthesetwobrancheshappenedinthelate18thand
early19thcenturies.From1741to1758thePresbyterianChurchexistedastwo
denominationsthetraditionalandtherevivalist.TheReunionof1758broughtthetwo
branchesbacktogether.TheOldSideinsistedonconfessionalsubscriptionandchurch
authority,andtheygotwhattheywanted.But,aspartofthecompromise,thepietyof
therevivalswaslargelyembraced.ThenewPresbyterianismrequiredthatministers
demonstrateexperimentalpietyandthatmembersbepeoplewhogiveevidenceofa
conversionexperience.LeaderssuchasArchibaldAlexanderandCharlesHodgeof
PrincetonSeminaryarticulatedthisOldSide/NewSidesynthesisintheirwritingand
ministry.
Bothoftheseapproaches,thedoctrinalistandthepietist,havechafedagainstoneother
overtheyears.Nevertheless,theybothgrowoutofcommonlyheldReformedtheology.
Thatiswhy,whenevertherehasbeenachurchsplitoversuchissues,andthe
doctrinalistshaverunoffthepietistsorvicaversa,theprunedoffbranchoftengrows
backwithinthenew,morepuredenomination.Why?Bothimpulsescomefromthe
theologyitself.
SocialreformandtheschoolsofPresbyterianismGeorgeMarsdenarguesthata culturalistimpulsethedesiretoreformthestructures
ofsocietyhasbeenpresentintheReformedchurchesinNorthAmericafromthe
beginning.Hewrites:
Until[thenineteenthcentury]almostalltheReformedgroupsseemtohave
beenworkingonthebasisofavaguelyformulated,butdeeplyentrenched,
traditionthat.assumedthatbeingReformedaccordinglyinvolved
transformingthemoralethosandlegalsystemofapeople[nation]sothatit
wouldcomportwithGodslaw.4
4Marsden,p.6.
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TheculturalistimpulseintheOldWorld
ThisconsensuscamewiththeReformedchurchesfromEurope.AsErnstTroeltsch
wroteinhisclassicTheSocialTeachingoftheChristianChurches,CalvinismledeverywheretoasystematicendeavortomoldthelifeofSocietyasawhole.it
laysdowntheprinciplethattheChurchoughttobeinterestedinallsidesoflife,
anditneitherisolatesthereligiouselementoveragainsttheotherelements,like
Lutheranism,nordoesitpermitthissenseofcollectiveresponsibilitytoexpress
itselfmerelyinparticularinstitutionsandoccasionalinterventionsinaffairs,as
inCatholicism.5
InEurope,ReformedChristianshadbeenthemostworldformativeofallProtestants.
AnabaptistProtestantsdidnotbelieveChristiansshouldseektoreformcultureatall,
butshould
instead
be
only
amodel
moral
subcommunity
within
acorrupt
social
order.
LutheransandCalvinistsbothagreedthatthechurchshouldnotseektodirectlycontrol
orreformthestate,yettheybelievedthatChristiansshouldbeinvolvedasindividualsinsocietyforitsbetterment. Thishasbeencalledtheconceptofthetwokingdoms,and
bothLutherandCalvinheldtoitinsomeform(seeInstitutes3.19.15.)Christian
magistratesandcitizensshouldworkasindividualsforthegoodinsociety,while
ChristianpastorsandmembersshouldministertheWord,Sacraments,anddiscipline
withinthechurch.
Nevertheless,asTroeltschwrote,CalvinistsputmoreemphasisonChristianinvolvementinsocietyandonengagementwithculturethandidLutherans.For
example,Lutherbelievedthatitwasthecivilmagistratesjobtocareforthepoorofthe
town,andnotthejobofthechurch.Calvin,however,believeditwasthejobofthe
diaconateofthechurchestodosoasmuchaspossibletocareforthepoorofthecity.In
GenevaCalvinsawdiaconalworkwiththepoorandgeneraleducationtobepartofthe
workofthechurchandameansofreformingsociety.6Calvinsawhisroleasnotonly
buildingupthechurchinGeneva,butalsoreformingtheverycultureofthewholecity.
5QuotedinNicholasWolterstorff,inUntilJusticeandPeaceEmbrace(Eerdmans,1983)p.4.6SeeElsieMcKee,DiakoniaintheClassicalReformedTraditionandToday(Eerdmans,1989)p.17Lutherans,ZwinglianReformed,andmostAnglicansconcludedthattheecclesiasticalis
concernedonlywiththepreachingoftheWordandtheadministrationofthesacraments.The
civil[was]responsibleforalltheotherpractical,administrativeaffairs.ForReformedleaders
likeCalvintheroleoftheecclesiasticalincludedreliefofthepoorandeducation.Thus.
Calvinistsassign[ed]agreaternumberofrolestotheecclesiasticalministry.Seealso G.W.H.
DiakoniaintheEarlyChurchinJamesI.McCord,ed.ServiceInChrist(Eerdmans,1966.)4
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ThisculturalimpulseofReformedChristianitycametoAmerica,butsoonthequestion
poseditselfinsuchapluralisticanddemocraticsituation,howmuchemphasisshould
Reformedchurchesnowputonreformingasocietyitcouldnotcontrol?Marsdensaysit
wastheissueofslaverythatthrewthisquestionintosharpestrelief.IntheNorth,many
Reformedchurches
were
moderately
anti
slavery.
Indeed
the
Reformed
Presbyterian
Church,GeneralSynod(whichlatermergedintotheReformedPresbyterianChurchand
subsequentlyintothePCAin1982)wasoneofthefirstU.S.denominationstonotallow
memberstobeslaveholders.7 ButPresbyterianchurchesintheSouthstronglyopposed
anyinterferenceintheinstitutionofslavery.Theydevelopedtheideaofthespirituality
ofthechurchinwhichthechurchsrolewasnottospeaktopoliticalissuesbutonlyto
evangelize,catechize,andbuildupthechurch.
Thiswas,ofcourse,anintensifiedformofthemoreLutheranversionofthetwo
kingdomsdoctrine,butcertainlyadeparturefromthewaytheReformedchurchesof
ScotlandandtheNetherlandshadrelatedtosociety.Nevertheless,thisemphasisled
manydoctrinalistchurchesintheSouthtoshedtheolderReformedculturalistimpulse.
Meanwhile,manyotherReformedchurchesintheNorthsoughttoaddressthenew
Americansituationbymarryingthepietistimpulsetotheolderculturalreformist
impulse. Itwasarguedthat,thoughinAmericanochurchwouldhaveastatechurch
asinhadinEurope,socialreformcouldtakeplaceifenoughofthepopulaceconverted.
Thenreforminglegalstructures(likeabolishingslavery)wouldhappendemocratically.
TheOldSchoolandtheNewSchool
Andso,asdivisionoverthepietistimpulseledtotheSidesofthe18thcentury,
divisionovertheculturalistimpulseledtotheOldSchoolandNewSchool
Presbyterianisminthe19thcentury.OldSchoolPresbyterianismconsistedof
doctrinalistchurchesthatweremorenegativeaboutanysocialreformagenda.TheOld
SchooldominatedintheSouthbutalsowasinfluentialintheNorththroughPrinceton
Seminary.8MeanwhileNewSchoolPresbyterianismwasamergerofstrongpietists
withtheculturalistimpulseforsocialreform.9NewSchoolPresbyterianismwasmarked
by1)averystrongsenseofresponsibilityforthereformofsocietyandfordeep
7http://www.pcahistory.org/findingaids/rpces/history/03.pdf.8Weshouldremember,however,thatthePrincetonOldSchoolwasnotidenticaltotheOld
Sideofthe18thcentury.Itwasitwasamarriageofthedoctrinalistimpulsewithsomeofthe
NewSidepietism.SoOldSchoolPresbyterianismwasheavilydoctrinalistandpartlypietist,
whileNewSchoolPresbyterianismwasheavilyculturalistandstronglypietist.Theinfluencesof
thethreeimpulsesonanyparticularPresbyterianbodyarealwaysmixedandcomplicated.9Marsden,p.6.
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engagementinnationalpolitics,2)vigoroususeofecumenicalevangelicalvoluntary
societies(parachurchorganizations)formissionratherthanagenciesunderthecontrol
ofchurchcourts,and3)emphasisonthereligionoftheheartoverdoctrinalprecision.
Thisattractedthepietists,who,thoughholdingtoReformeddoctrinaldistinctives,
alwaysput
more
emphasis
on
core
evangelical
doctrines
like
the
new
birth.
The
Old
SchoolPresbyteriansexpelledtheNewSchoolin1838,andsoagainPresbyterians
existedastwodenominations. IntheNorth,theOldSchoolandNewSchoolreunited
in1869,toagreatdegreebecausemanyoftheOldSchoolersperceivedtheNewSchool
tobegrowingmoreorthodoxintheirdoctrine.10
However,bothOldSchoolandNewSchoolPresbyterianismwereconfrontedinthelate
19thandearly20thcenturybymodernism,inthetwoformsofhighercriticismofthe
BibleandofnaturalisticscienceandDarwinism. Doctrinalistchurchesrejected
modernismalmostcompletely,butmanyintheNewSchoolwereopentoit.Itfitinwith
theculturalistemphasisoninnovationandadaptationtosocialrealities. Theological
liberalismintheNewSchoolgrewintothesocialgospelmovement.11ButastheNew
Schoolmovedawaynotonlyfromthecompliancetostrictchurchorderthatthe
doctrinalistsprized,butalsofromthecoreevangelicaldoctrinessuchaspersonal
salvationthroughsubstitutionaryatonement,therevivalistsbecamealarmedandbegan
toleavetheincreasinglyliberalculturalistdenominations.
TheOldSchoolparty,centeredfirstatPrincetonTheologicalSeminaryandafter1929at
WestminsterSeminaryunderJ.GreshamMachen,hadthemostintellectualfirepowerto
defendorthodoxChristianityagainstmodernism.Intheearly1930s,therewasatimeinwhichNewSchoolpietistPresbyteriansatinstitutionslikeWheatonCollegeandMoody
BibleInstitutebegantocometogetherwithOldSchoolleadersintoasinglenewchurch,
butthingsbegantobreakapartafterMachensdeathin1937.NewSchool
evangelicalismofamoreseparatistbrandwasledbyCarlMcIntireandbecametheBible
PresbyterianChurch.Sobymid20thcentury,theculturalistimpulseofPresbyterianism
seemedtohavebeenwhollycapturedbytheliberal,mainlineReformedchurches.
ConservativePresbyterianswerealleitherdoctrinalistorpietistnotculturalist.
10UndertheinfluenceofCharlesFinney,manyNewSchoolersearlierinthecenturyhadmoved
awayfromtraditionalReformedviewssuchastotaldepravityandtheimputationofAdamssin.
ButsomeperceivedamovementbacktowardReformedsoteriologyaftertheCivilWar.Ifthere
wasanysuchmoveitwasshortlived.11Marsden,p.8.
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Therebirthoftheorthodoxculturalistimpulse
Ontheotherhand,lessseparatistReformedevangelicalministershelpedformthenew
evangelicalismafterWorldWarII,includingtheNationalAssociationofEvangelicals,
ChristianityToday,andFullerSeminary.LedbyHaroldOckenga(amemberofWestminsterSeminarysfirstgraduatingclassin1929),CarlF.H.Henryandothers,there
wasaReformedcasttothisevangelicalism,andmostofthefoundersofFullerSeminary
hadtiestoMachen,buttheethoswasdefinitelyNewSchoolwithitsemphasisoncross
denominationalunity,pragmatism,andparachurchagencies,suchasInterVarsity,
CampusCrusade,andYoungLife(allofwhichhadmanyleaderswhowereevangelical
Presbyterians.)
Bythemid20thcentury,thisReformedevangelicalismreignitedaculturalistimpulse
thatwasnottheologicallyliberal.CarlHenrywroteRemakingtheModernMind(1946)andTheUneasyConscienceofModernFundamentalism(1947)callingforevangelicalstoreengagecultureandworkforsocialreform.ThoughaBaptist,Henrydedicatedthefirst
booktoGordonClark,WilliamHarryJellema(ofCalvinCollege)andCorneliusVanTil
ofWestminsterSeminary.AnotherimportantwriterinthisveinwasFrancisSchaeffer,
whohadbeenthefirstministerordainedinthenewBiblePresbyterianchurch.But
duringhisministryinSwitzerlandatLAbri,Schaefferbeganmovinginalessseparatist
andmoreculturalistdirection.Meanwhile,theethnicDutchAmericanchurchessuch
astheChristianReformedhadkeptaverystrongversionoftheolderReformed
culturalistimpulse.FromSchaeffer,continentalReformedsourcesandothers,theideaof
doingbusiness,art,andpoliticsoutofaChristianworldandlifeviewbecame
widespreadinAmericanevangelicalism.Thisgeneralapproachtoworldviewhas
stronglyReformedroots.12
MarsdennotesmanyironiesabouttheReformedculturalistimpulse.WhiletheOld
SchoolintheSouthostensiblyheldtoanapoliticalstance thespiritualityofthe
churchinrealityitbecameastrongdefenderoftheSouthernwayoflife.13Inother
words,tosay(inaTwoKingdomway)Imagainstsocialreform,Ijustwanttopreach
thegospelistobedefactosupportiveoftheculturalstatusquo,andthereforetobea
12SeeJoelCarpenter,ThePerilsofProsperity:NeoCalvinismandtheFutureofReligious
Colleges,apapergivenattheconferenceTheFutureofReligiousCollegesheldatthe
KennedySchoolofGovernment,HarvardUniversity,0ct67,2000.InthispaperCarpentertraces
outwhythebeliefinworldandlifeviews,innoneutralityinrationalthought,andother
ReformedconceptshaveessentiallytriumphedinevangelicalChristianhighereducation,
reigningevenincollegeswithoutReformedroots.13Marsden,p.7.
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culturalconservative.SpiritualityoftheChurchproponentslikeThornwelland
Dabneyendedupasdefactosupportersofslavery,andsotheywereculturallyengagedafterall.
ThoughtheculturalistimpulseinReformedChristianityisveryaliveandwell,ittakes
severalopposingforms.ManyorthodoxReformedpeople(especiallyinthosewithroots
inSouthernPresbyterianism)aresociallyactiveaspartofpoliticallyconservative
movements,andthereforehavebecomepartoftheChristianRight. Ontheotherhand,
manyorthodoxReformedpeoplewithrootsinDutchCalvinismtendtobepolitically
liberal.ThentherearethosewhohavefollowedRousasRushdoony,apolitically
conservativeDooyeweerdianthinkerwhocontributedtothetheonomistmovement.14
SomethinkersintheFederalVisionmovementseemtohavedrawnfromboth
SouthernPresbyterianconservatismandtheearliertheonomicmovement.
Soitisnotsurprisingthattensionsdevelopbetweendoctrinalists,pietists,andculturalists.Indeed,Reformedculturalistsarethemselvesdeeplydividedoverwhatkindofcultureandreformsweshouldbeseeking.Manydoctrinalistsandpietistsworrythat
emphasesonculturalengagementandsocialconcerndistractChristiansfrom
ministeringtheWordandSacraments,andtheypointouthowoftentheseemphases
havehistoricallyaccompanieddoctrinaldecline.Theculturalreformers,ontheother
hand,worryaboutsectarianism,dualism,andasimplelackofloveforneighbor.They
pointoutthatinthepast,anunwillingnesstoengagecultureledmanyOldSchool
churchestosupportthehorrendoussocialinstitutionofslavery.Again,historygives
muchevidencethatbothcritiquesareright.Andagain,itisimportanttokeepinmindthatwhenachurchtriestoexpelitsculturalist,thebranchbeginstogrowbackover
time.Why?ItcomesfromtheworldformativenatureofReformedtheologyitself.
Thebestsystematictheologies(hereImthinkingparticularlyofHermanBavincks)are
consciousofhowthedoctrinalist,pietist,andculturalistimpulsesallgrowoutofthe
samebasicReformedtheologicalsoil.TherichnessofReformedtheologyinevitably
inspiresvigorousevangelismandsounddoctrine;subjectivespiritualexperienceand
thegreatobjectivitiesofthesacraments;buildingthechurchandservinginsociety;
creative
cultural
engagement
and
rootedness
in
historic
tradition.
In
actual
practice,
however,theseemphasesareverydifficulttocombineinalocalchurchandevenmore
difficulttomaintaintogetherinadenomination.Theproponentsofeachkindministry
tendtograteoneachotherandmistrusteachother.AndyetPresbyterianism
continuallyproducesthemall.
14Marsden,p.10.
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ThePCAhasallthebranches
ItisnotsurprisingthatthePCAcontainsalltheReformedbranches.Theoriginalbody
ofPCAchurchescameoutoftheSouthernPresbyterianchurch,amixtureofOldSchool
andrevivalism.15In1982thePCAmergedwiththeReformedPresbyterianChurch,
EvangelicalSynod,whichitselfwastheproductofaunionbetweentheNewLight
(NewSide)ReformedPresbyterianChurch,GeneralSynod,andpartsoftheBible
Presbyterianchurch(thepietisticNewSchool).Inaddition,manyevangelical
congregationsthathadlivedwithinthemainlinePresbyterianchurches,bothnorthand
south,leftasindividualchurchesandjoinedthePCA.Inshort,thePCAhasbeen
formedwithchurchesandleadersfrommanydifferentbranchesOldSchool,OldSide,
NewSchool.
OnewaytoseehowpresentallthebranchesareinthePCAistoaskaminister
WhenyougetmosttiredofthePCAwhereelsewouldyouconsidergoingto
minister?SomewillsaytheOPC,somewillsaytheEPC,andsomewillsaytheCRCor
RCA.Thatisextremelytelling,Ithink,andhereswhy.
TheOrthodoxPresbyterianChurchhasbeenanOldSide,OldSchoolcommunion
almostfromthestart.However,inthelate20thcenturyitgrewaNewSidebranchwith
theNewLifemovementofJackMiller.Mostofthosechurchesleft,however,andcame
intothePCA.TheEvangelicalPresbyterianChurchisadefiniteNewSchool
denomination,eventhough ithasanOldSchoolgroupwithinit.TheEPCallowsa
similarrange
of
doctrinal
positions
to
that
of
the
mid
19th
century
New
School,
and
there
aremanywhoarenotcompletelyReformedintheirsoteriology.Itsjudicatoriesallow
greatfreedomtolocalchurchesbutprovidelittletheologicalunity.TheChristian
ReformedchurchisacontinentalReformedbodywithanemphasisondoctrineand
culturaltransformation,butitneverwentthrougharevivalistphase,andperhapsasa
resultithasalwaysstruggledintheareaofchurchplantingandevangelism.The
ReformedChurchinAmericaisevenmoreNewSchoolish,inthatithasastrong
evangelicalwingaswellasaliberalwing.ThatwehavesomePCAministerswho
wouldfithappilyintoeachofthesedenominations,eachoneofwhichis,respectively,
moredoctrinalist,
more
pietist,
and
more
reformist
than
the
PCA
is
very
telling.
It
revealsthatallthehistoricbranchesofPresbyterianismarealiveandverywelland
livinginthePCA.
15OneofthefoundingorganizationsofthePCAwasPresbyterianEvangelisticFellowship,which
consistedofmanyfulltimetravelingevangeliststhatheldrevivalmeetingsinlocal
congregations.
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SothePCAhasfairrepresentationofallthehistoricbranchesofPresbyterianism.There
aresomeOldSiders,alotofclassicPrincetonOldSchoolers,alotofconservativeNew
Schoolers,andsomeinterestingcombinations.ConsidertheFederalVision,whichis(to
mymind)doctrinalistand(conservative)culturalist,combinedwithastronganti
pietism.Most
strongly
opposed
to
them
is
the
Old
Side
(doctrinalist,
very
anti
pietist,
veryanticulturalist)approachofWestminster,California.Also,inthelasttwodecades,
asocialreformistbranchhasgrownupthatcombinesthehighchurchemphasesof
ReformedthinkersoftheMercersburgSchool(essentiallyOldSideinitscommunal
sensibilities)withthesocialjusticeimpulsesoftheNewEnglandrevivalists.Despitea
similarcommitmenttochurchtraditionandthesacraments,itsmembersaremore
politicallyliberalthanthosesympathetictotheFederalVision.
HowdidthePCAgetsodiverse?
RecentlySeanLucashaswrittenthatmostofthefoundersofthePCAdesignedthe
denominationtobebroaderthanOldSchoolSouthernPresbyterianismfromthevery
start.ThoughsomekeyfoundingfigureslikeMortonSmithwishedthePCAtobe
uniformlyOldSchoolinthetraditionofThornwellandDabney,thiswasneverthecase.
FromthebeginningitwashopedthatthePCAcouldaccommodatearangeof
personalitiesandperspectives.16Why?ItwasbecauseadominantnumberofthePCAs
founderswereanimatedbytwoconcerns.First,manywererevivalistsinthetraditionof
theoriginalNewSiders.TheyfeltabondwithnonPresbyterianevangelicals,enjoyed
workingthroughnondenominationalparachurchagencies,andsoughtmorefreedom
forlocalcongregationssotheycouldbeadaptiveandinnovativeintheirlocalsettings.
Butsecondly,manyofthefounderswantedthePCAtobeaconservativemainlinechurchthatis,theywantedtouniteconservativesofmanyschoolsandbranchesinto
alarge,nationalchurch.Inordertodothis,therehadtobefreedomforavarietyof
ministriesandtraditionswithintheReformedtradition.ThismeantwhatLucascallsabigtentmentalitycoupledtogetherwithasenseoflocalcontrolwhichhasservedto
accommodatediversityofpractice.17Andthisdesignhasnotbeencompletelyfruitless.
Lucaspointsoutthatwithin20yearsitisverypossiblethatthePCAcouldbethelargest
Presbyterianbodyinthecountry.
ThisideaofabigtentPresbyterianismwhichisnonethelessconservative(unyielding
onBiblicalinerrancyandReformedsoteriologybutopentobothOldSchoolandNew
16SeanMichaelLucas,ThePCA:AConservative(Mainline)DenominationNicotineTheologicalJournalSpring2009,p.2.17Lucas,p.3.
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Schoolemphases)explainsthePCAshistorywell.WhenthePCAbegan,itputbehind
itselfthecontroversiesthathadfracturedsmallerReformedbodiesinScotland,the
Netherlands,andtheU.S.itallowedconfessionalexceptionsontheSabbath,itdidnot
pressanyonemillennialviewonanyone.AscontroversiescamealongoverMissionto
theWorlds
cooperative
agreements,
Mission
to
North
Americas
church
growth
methods,confessionalsubscription,thedaysofcreation,theonomy,thefederalvision
ineachcasethePCAreaffirmedherloyaltytothebroadmiddleoftheReformed
tradition.18
Thisbigtentapproach,however,setsthePCAupforconflict.Heresanexamplethatis
relevanttocurrentcontroversies.IbecamepastorofWestHopewellPresbyterian
ChurchinSeptemberof1975,andmycongregationhadcomeintothePCAamatterof
monthsbefore.ThechurchhadthreeadultSundaySchoolclasses,andtheseniorcitizen
class,withbothmenandwomen,hadafemaleteacher. Theteacherimmediatelyasked
me,hernewyoungpastor,ifinthePCAitwasallowedforhertoteachadultmeninthe
church.IturnedtooneofthefoundersofthePCA,KennedySmartt,whowasapastor
inthesametown.HeassuredmethatwhilemanyPCAchurcheswouldnotallowthis,
thiswasuptothelocalSession.Womencouldnotbeordainedofficersbutbeyond
that,hesaid,theSessioncoulddefinewomensrolesinthecongregation. Indeed,asI
searchedtheBookofChurchOrder,Iwassurprisedtofindthattherewasnothingthat
forbidwomenprayingorreadingScriptureinworship(BCO502)orteachingsmall
groupsorSundaySchoolclassescontainingmen. Itwasanareaoffreedomwherethe
localSessioncoulddirectmattersasitsawfit.ThisisclassicPCAinsideavery
conservativeposition(i.e.womencannotbeordainedasdeacons,elders,orministers)
thereisgreatleewayforwhatwomensrolesareinsidethecongregation.
Itisnotsurprising,however,thatthislevelofcongregationalandSessionalfreedom
wouldleadtoconflictovertheroleofwomenamongthebranchesofthechurch. The
culturalistbranchvaluesinnovation,whilethepietistvaluesgrassrootsSessionfreedom.
Overagainstthem,thedoctrinalistvaluesuniformityofpracticeandworriesthemost
aboutculturalaccommodation.Thecurrenttensionsovertheroleofwomeninthe
churchingeneral,andwiththediaconateinparticular,isonlythelatestexampleofthe
clashbetweenthebranches.
18Ibid.
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Theissuebeneaththeissues
AsLucaswrites,overtheyearstherehavebeenaseriesofissuesthathavecreatedgreat
conflictinthePCA.AsIlookbackonthem,Ibelievethegreatmajorityofthemarelike
earthquakes.Earthquakesaresuddenreleasesofenergyarisingoutoftheconstant
strainingofthetectonicplatesalongfaultlines.Inourcase,theindividualissuesgive
thestrainanopportunitytoreleasepentupenergyandfrustrationthatthebranches
storeupagainsttheotherovertheyears.Sotherearealmostalwaystwolevelstoeachof
ourcontroversiestherestheparticularissue,andthentheresthedeepertension
betweenthebranchesthatisunderneaththeissue,givingthecontroversygreaterforce.
Betweenseasonsofcontroversyoveraparticularissueeachbranchseetheswithquiet
fearandangerabouttheothers.Inprivateconversationsandgatherings,eachgroup
worriesthattheotherbranchorbranchesaretakingthechurchtoomuchinadifferent
direction.Indeed,sometimesgroupsessentiallyfantasizeoutloudwhatthePCAcould
looklikeif(asthedoctrinalistswouldhaveit)thedoctrinallatitudinarianswouldleave
or(asthepietistswouldhaveit)thenarrowsectarianswouldleave.Thedoctrinalistsare
alwaysworriedtherearestealthliberalsinourmidstandthesocialengagement
emphasisofsomechurcheswillinevitablyleadtodoctrinalcompromise.Thoseinthe
socialjusticebranchareafraidthatothersinthedenominationarebecomingculturally
reactionary,andmay,intheirphobiaagainstsocialinvolvement,becomeasblindto
injusticeinourcountryastheOldSchoolhasbeeninthepast(e.g.slavery.)Thoseinthe
pietistbranchfeelthatalackofevangelisticfervorisaserioussin,andtheydoubtthe
spiritualvitalityoftheotherbranches.Thenalongcomesanissueandthepentup
energy(thefearandfrustration)isreleased.
Thereisalonglistofthesecontroversialissuesovertheyears.Somebecamegenerated
intensedebateandconfrontationbuthavenotrecentlytakencenterstagelikethe
battlesovertheMTWcooperativeagreementswithnonReformedmissionagencies,
MNAchurchplantingmethodologies,confessionalsubscription,andthedaysof
creation.Manyconflictsturnonthegospel/lawdistinction.Doctrinalistsareconcerned
thatthepietistsloveofSonshipteachingputstoomuchemphasisongraceand
acceptanceand
not
enough
on
the
need
for
holiness.
On
the
other
hand,
many
believe
thattheculturalistsemphasisonthesacramentsareleadingtowardanewlegalism.
Anotherperennialissuehasbeentheroleofwomen,andcurrentlytheirrelationshipto
thediaconateisunderdiscussion.Finally,thereisconstantfrictionoverhowtointerpret
theRegulativePrincipleofworship,somuchsothatitisalmostimpossibletocraftjoint
worshipservicesatPresbyteryorGeneralAssemblywithoutsomeonebeingseriously
offended.
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Whileeachcontroversyhasitsownspecificargumentsandcounterarguments,thereis
anissueundertheissue.Somanyofthecontroversieshavebeenawaytoletoff
steamtoreleasetheenergyofourgeneralfrustrationwiththehabitualpracticesofthe
otherbranchorbranches.Thisaddsmuchheattotheargumentsandrhetoric.Thereisa
groundnoteof
fear
and
anger
in
the
discussion.
We
fear
that
the
other
side
is
going
to
getalegupandmovethePCAawayfromwherewehavehistoricallybeen.Thatiswhy
surroundingeveryparticularcontroversyisthebackgroundthemethatthePCAis
gettingworse,becausethatparticulargroupovertherestandstogetmoreinfluence.
Theymustbestoppednow,orthedenominationwillgointodecline.Aswepressfor
ourpolitychanges,weoftenhavethesemiconscious(orveryconscious!)goalof
makingthedenominationmoreinhospitablefortheirkind.Thesubtextinthese
controversiesis,andifyoudontlikeit,whydontyouleaveforanother
denomination?
However,overourdenominations35yearsoflife,wheneverthereseemedtobeareal
chancethatthePCAwouldexperienceasplit,andpurgeitselfofoneofitsbranches,it
haspulledbackfromtheprecipice.TheinstinctofthewholeGeneralAssembly,
especiallywhenitiswellattended,hasbeentonotchoosebetweenthebranchesandimpulsesofthechurchinsuchawayastopurgeorrunoffapartofthedenomination
thathasbeenwithusfromthebeginning.Someseethiskindofdecisionasalwaysa
compromise,evencowardice.Ibelievethatitisusuallywisdomandgrace.
Why?Ibelievethatallthecritiquesofthevariousbranchesareright. Thedoctrinalist
branchcanbreedsmugnessandselfrighteousnessoveritspurity,anddevelopalmostanOldTestamentconcernforceremonialcleannessnamely,thatwemustnotonlynot
promoteviewsthataresuspect,butwemustnotassociatewithpeoplewhodo.The
pietisticbranchisverypragmaticandresultsoriented,anditisresistanttoenterinto
processesofdisciplineortheologicaldebate,evenwhenthatiswhatisrequired.The
pietistbranchalsotendstogivetoomuchcredencetopastorswhogrowtheirchurches
large. Theculturalistbranchbecomestooenamoredwithmodernscholarship,andthere
areplentyofhistoricalexamplesofhowtheemphasisonsocialengagementandjustice
hasledtotheerosionoforthodoxtheology.Neithertheculturalistsnorthedoctrinalists
haveagoodtrackrecordofvigorousevangelism.Whenitcomestoculture,thedoctrinalistsaredeeplyconcernedbyanyefforttocontextualizeyetareoftenblindto
howaccommodatedtheyaretopreviouscultures(17thcenturyBritishPuritanismor16th
centuryEuropeanProtestantism,or19thcenturySouthernPresbyterianism.)Thepietists
areoftenblindtohowaccommodatedtheyaretocapitalismandpopularculture,while
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theculturalistsareoftenunawareofhowcapturedtheyarebyelite,contemporary
culture.
Ifyoubelievethatallthecritiquesarerightthenyoushouldbehappy(asIam)that
thePCAhasnotthrownoutoneortwoofthebranches.Ifyoubelievecritiquesofthe
othertwobutyouareindenialaboutthedangersandweaknessesofyourownbranch,
thenyouwillfindthebreadthofthePCAtobeatbesttroublesomeandatworst
dangerous.
Wheredowegofromhere?In20052006DarrylHartandJohnMuetherwroteaseriesonthehistoryof
PresbyterianismforNewHorizonsmagazineoftheOrthodoxPresbyterianchurch.In
theconclusionoftheirchapterontheformationofthePCA,theywrotethat
Thesymmetrybetweentheactionsof1861andthoseof1973promptedsometo
accentuatetheOldSchoolidentityofthePCA.However,thePCAwasa
diversebodyofconflictingtheologicalagendasfromitsfounding.
Thatistrue.ThePCAhasalwaysbeenadiversebodyfilledwithconflicting
theologicalagendasthoughwithinaconservativesetofimpermeableboundariessuch
astheinerrancyofScripture,Reformedsoteriology,andtherejectionoftheordinationof
women.Thatisbecausethefounderswantedtomakeroomforallthetraditional
Reformedbranches,perhapsnotrealizingwhatachallengeithasbeenhistoricallyto
keepthemallunderoneroof.
Letsassumethatmostpeoplearenothappywiththelevelofconflictandstrifeinour
denomination.Sowhatcanwedo,then,toalleviatetheconstantstruggleandconflict?It
seemstomethereareonlytwoalternativestothestatusquo.
1.Pruningthebranchesandwhyitdoesntwork.
Thesimplestway,itwouldseem,tobringmoreunitywouldbeforoneofthebranches
tobecomeascendantandpushtheothersout. However,Iwouldarguethatthisisnot
thewaytogo,forseveralreasons.
Thefirstreasonispractical.Aswehaveseen,thePCAshardandfastboundarieswere
setupbythefounders.Ifaministerdeniesevangelicalfundamentalssuchasthe
inerrancyoftheScripture,orthedeityofChrist,orifhedeniesReformedsoteriological
fundamentalslikeelection,definiteatonement,forensicjustification,thenourstandards
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brother.Thetemperamentwasinhisownblood.Therewasreallyisnowayto
completelyexpelthattemperfromthefamilyitcomesinthegenes.Inthesameway,
thedoctrinalist,pietist,andculturalistimpulsesareallbornofthesametheology.We
mustlearntolivetogether.
ThehistoryofconservativePresbyterianismintheU.S.,Scotland,andtheNetherlands
overthelast125yearsisapainfulaccountofbloodysplitsandtheformationofmany
new,smaller,andweakerdenominations.Letmeassertrightherethatthereisnothing
wrongwithsmallnessperse.(Pietistsandculturalistsoftensneeratsmallnessasbeingintrinsicallyinferior,andIthinkthisoneoftheirinherentspiritualblindspotswhich
rightlymakesdoctrinalistsfurious.)Splittingachurchoveranissueoftruthand
consciencecansometimesleadtotheologicalandspiritualrenewal.Thebestexampleof
this,Ithink,wastheoriginalDisruptionof1843oftheChurchofScotland,ledby
ThomasChalmers,afterwhichthenewFreeChurchofScotlandgrewinbothquality
andquantity,reachingoutacrossthelandinanexplosionofbothnewchurch
developmentandarenewedsenseofsocialresponsibility.Inthiscase,thenewschism
churchwastrulyahealthynewReformedchurchwithallitshistoricimpulsesintact.
Nevertheless,suchfruitfromchurchsplitsisrare.Amorenormalresultofchurchsplits
isthepruningoffofbranchesinawaythatbothwoundsandyet,ironically,doesnot
last.Somethingofthispattern,Ithink,canbeseeninthehistoryoftheOrthodox
PresbyterianChurch.20Earlyinitshistory,afterthedeathofJ.GreshamMachen,the
OPCwentthroughasplitinwhichitsNewSide/NewSchoolbranchleft,ledbyJ.Oliver
BuswellofWheatonCollegeandCarlT.McIntire.But,nosurprise,bythe1970stheOPChadgrownanewpietist/revivalistwingundertheinfluenceofJackMiller.The New
LifeChurchesandtheirSonshipcoursewasclassicrevivalism,anditdidnotfitwell
withthemoredoctrinalistcastoftheOPC.Whilenotaformalsplit,likethatof1937,the
NewLifechurchesweremadetofeelunwelcomeandnearlyallleftintheearly90sto
swellthepietistranksofthePCA.
WheneveraReformedchurchpurifiesitselfbypurgingitselfofoneofitsimpulses,it
findsthatwithinagenerationortwo,itsyoungerleadersarestartingtoatlookina
friendly
way
toward
the
lost
parts.
Why?
The
answer
is
largely
the
richness
of
Reformed
theologyitself.
20HereIwanttodeclaremygreatrespectforthemanyaccomplishmentsoftheOPC,andformy
manyfriendswithinit.Nevertheless,inoneway,thedenominationshistoryrevealsthepattern
Imdiscussinghere.
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Thereisathirdreasonthatweshouldlearntolivetogether.Becausewearebrethren,we
needeachother.Letsrecountasadcasestudythatillustratesthistheissueof19th
centuryAfricanslavery.TheNewSchoolerslackeddoctrinalrobustnessbuttheywere
stronglyabolitionist.TheOldSchoolerssawthedangeroftheNewSchoolsintense
campaignsto
reform
societythey
saw
how
they
could
distract
from
the
ministry
of
the
Word,evangelism,andthesacraments.TheysawhowtheNewSchoolscultural
accommodationwasleadingtodoctrinaldecline.Asaconsequence,muchoftheOld
School,especiallyintheSouthrefusedtodenounceAfricanchattelslaveryasbeingthe
evilthatitwas.MarkNollhasshowninTheCivilWarasaTheologicalCrisisandAmericasGodthatthechurchsinabilitytoagreethatslaverywasevildirectlyledtothedisasterof
theCivilWarandthatwasthereasonthatevangelicalismhasneveragainhadthe
culturalcredibilityintheU.S.thatithadbeforethe1830s.OldSchoolleaderCharles
Hodgewascaughtinthemiddleofthis,perhapsbecausehewasoneofleaderswho
triedto
achieve
abalance
of
confessionalism
and
revivalism
in
the
Presbyterian
church.
Ontheonehand,hesawwhatpoortheologicalreasoninglaybehindtheargumentsof
theabolitionistsandtheNewSchool.Ontheotherhand,herightlysensedthedanger
thatthespiritualityofthechurchdoctrinecouldleadtoculturalcaptivityintheother
directiontheconservativeone.NollpointsoutthatHodgebegantocriticizeslavery
toolatetohavebroughtaboutunitywithinPresbyterianismonthesubject.21 Inshort,
theOldSchoolsfearofculturalengagementcausedittofailthisgreattest.Andyetthe
NewSchoolsoverinvolvementinpoliticsandsocialreformdidindeedleaditlaterto
doctrinalcompromise.Sobothschoolswererightintheircriticismoftheother.
EachbranchofPresbyterianismneedstheothersinordertoescapeitsowninherent
blindspotsandweaknesses.Buttheconflictsthatarisebetweenthebranchesoften
accentuateandstimulatethoseveryweaknesses.RichardLovelaceusedtosay
doctrinalistsarelikewhitecorpuscles,thatarebetteratdefendingthefaith(against
hereticalinfections)thanpropagatingthefaith.Thepietistsandreformistsarelikered
corpusclesthatintheirpragmatismdoabetterjobofpropagatingthefaithandyetoften
layitopentodoctrinalindifferenceordecline.Toomanywhitebloodcellsoverred
bloodcellsisleukemia;toomanyredbloodcellsoverwhitebloodcellsisAIDS.We
needeachother.Wecantlivecomfortablywitheachother,butwearemuchlessrobust
andvitalapartfromeachother.
21MarkNoll,AmericasGod:FromJonathanEdwardstoAbrahamLincoln(Oxford,2002)pp.414415.18
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2.Owningthebranches
Thereisonlyoneotherwaytogo,ifwestillbelievethatthestatusquoasunsatisfactory.
IwouldlikethePCAtobeoneofthefewPresbyteriandenominationsinhistorytoownallitshistoricimpulses.Thismeanswemustnotassumetheotherbranches(besidesyourown)aresomehowaberranttumorsthatneedtobeexcised.
Eachofourbranchesisdividedinternallybetweenthosewhoowntheotherbranches
andthosewhodonot.RecentlyIreadaconversationonlinebytwodoctrinalistswho
werediscussingabookbyafamousPCApietist. Thefirstreviewerlovedthebook,
andrecommendedit,eventhoughhedisagreedwithitattwopointsitdidnotholdtoa
traditionalPuritanviewoftheSabbathorastrictviewoftheRegulativeprinciple.The
secondreviewerhadthesamedifferenceswiththebook,butconcludedthatismadethe
bookimpossibletorecommend.Thedisagreementthenplayedoutlikethis.Thefirst
mansaidthatwhiletheauthorwasinerror,hehadengagedotherpositionsseriously,
andhadarguedagainstthemonthebasisoftheBible.Thefirstreviewersaidthat,while
theSabbathandtheRegulativeprinciplewerevitalissues,manyorthodoxReformed
thinkershavedisagreedonthem,andtheycouldnotbeputonthesamelevelasthe
doctrinesjustificationbyfaithandtheatonement.Thesecondreviewerwasnot
mollified,andarguedthatslacknesswithregardtotheSabbathandtheRegulative
principleofworshipwerekeyproblemsinthePCA.Sothiswasaharmfulbook.The
subtextwasprettyobvious.Thefirstdoctrinalistownedthepietistauthorasoneofthe
family,andthesecondreviewerwishedthepietistsandallwithhisviewsand
confessionalexceptionswereallgonefromourmidst.FromwhatIcouldtell,thefirst
reviewerwasnotmoreliberalinhisviewsthanthesecond.Thedistinctionwasin
theirdifferingattitudestowardthosewhodisagreedwiththem.
Iusethisillustrationoftwodoctrinalists,butthesedivisionsareintheothercampsas
well.DoctrinalistsareregularlyscornedbytheotherbranchesasTRs.Onsomeblogs,
theTRsareencouragedtoleavethePCAforsmaller,moreconservativedenominations,
justasmanyothershavebeenurgedtoleavethePCAforbroadercommunions.There
arethosewhowanttolivetogether,ownoneanother,andlearnfromoneanother,and
thosewho
are
opposed
and
angry
at
the
other
camps,
and
do
not
want
to
be
associated
withthem.Somefeelimpureandpollutedbytheirconnectiontoothersintheir
denomination,anddeeplyashamedofthem.Theywanttobecleansed.But,asIhave
arguedabove,theonlywayforaPresbyteriandenominationtostaypureistogo
throughconstant,purgeswhichwillkeepthewholechurchabsorbedincontroversy
ratherthanministry.Wemustowneachotheraslegitimatebrethren,notaberrations.
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Sohowcanwe,practicallyspeaking,owneachotherandlearntolivetogether?What
isthewayforward?Iwrotethisessaymorefordiagnosisthanprescription,butcertain
ideascometomind.
a.Recognizingthetwopartsofcontroversy.Almostalways,acertainpercentageoftheheatofaparticularcontroversycomesfrom
intemperatelanguageandpersonalattacksthatstemfromunmortifiedprideinourown
hearts.IonceheardDickGaffinofWestminsterSeminarysaythathehadneverseena
protractedtheologicalcontroversythatwasnttoasignificantdegreeapersonalityclash
aswellasatheologicalclash.Thatstatementwasinnowaymeanttodiminishthe
importanceofthedoctrinalissuesinvolved,butitshouldhumbleusandmakeusthink
prayerfullybeforeweopenourmouthsindebate.Mosttheologicalconflictshavetwo
parts:thetheologicaldifferenceandspiritualpride.
InaclassicletterbyJohnNewtononcontroversy,hestatesthatmajortheological
controversynearlyalwaysconsistsoftwopartspartlyofaconcernfortruth,andpartly
ofaconcernforself.Hewrites:Whatevermakesustrustinourselvesthatweare
comparativelywiseorgood,soastotreatthosewithcontemptwhodonotsubscribeto
ourdoctrines,orfollowourparty,isaproofandfruitofaselfrighteousspirit.He
arguesthatwhenevercontemptandsuperiorityaccompaniesourarguments,itisasign
that,thedoctrinesofgracearenotoperatinginourlifeasmerenotionsand
speculationswithnosalutaryinfluenceupon[our]conduct.Finally,Newtondelivers
hismostdevastatingblow:
Selfrighteousnesscanfeedupondoctrinesaswellasuponworks;andaman
mayhavetheheartofaPharisee,whilehisheadisstoredwithorthodoxnotions
oftheunworthinessofthecreature,andtherichesoffreegrace. Yea,Iwould
add,thebestofmenarenotwhollyfreefromthisleaven;andthereforearetoo
apttobepleasedwithsuchrepresentationsasholdupouradversariesto
ridicule,andbyconsequenceflatterourownsuperiorjudgments. Controversies,
forthemostpart,aresomanagedastoindulgeratherthantorepresshiswrong
disposition;andtherefore,generallyspeaking,theyareproductiveoflittlegood.
Theyprovokethosewhomtheyshouldconvince,andpuffupthosewhomthey
shouldedify.Newtongroundshisexhortationintextssuchas2Timothy2:2426.TheLords
servantmustnotquarrel;insteadhemustbekindtoeveryone,abletoteach,not
resentful.Thosewhoopposehimhemustgentlyinstruct,inthehopethatGodwill
grantthemrepentanceThebalanceinthistextisimportant.Wearetocorrectothers.20
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Wearenottoshrinkfromtheologicalcritique.(Pietists,whichareprobablythelargest
groupinthePCA,areoftenoverallergictotheologicaldebate.)Andyetwearetodoit
withsomuchgentlenessandkindness,withouttheangrysarcasm(notresentful)that,
asNewtonwrites,wecanpersuade[ouropponents]that,whetherweconvincethemor
not,we
wish
well
to
their
souls,
and
contend
only
for
the
truths
sake;
if
we
can
satisfy
themthatweactuponthesemotives,ourpointishalfgained;theywillbemore
disposedtoconsidercalmlywhatweoffer;andiftheyshouldstilldissentfromour
opinions,theywillbeconstrainedtoapproveourintentions.
HowdoweapplywhatPaulandJohnNewtonsaytothePCA?Verystronglanguageis
indeedemployedwhenGod,Jesus,ortheprophetsarecondemningheresyand
immorality,butthiscannotbeourdefaultmodewhenspeakingtoeachotherover
missionsstrategy,worshippractices,andotherissuesofchurchorder.Ingeneral,then,
weshouldbewaryofheated,disdainful,mockinglanguage.Why?First,becauseitis
contrarytoStPaulsdirections.Second,because,asPaulandNewtonsay,itisalmost
alwayscounterproductive,itisunpersuasive.Third,becausewhilenotallcutting
sarcasmisasignofpride,themajorityoftimesitis.Anyonewhousesitregularlyor
evenfrequentlyshowstheydontfearfallingintoprideatall.Andthatsabadsign.
Proudpeopledontthinktheyareproud,whilehumblepeopleknowtheyare.
b.Judgingourownmotives,notouropponents.Besidesharsh,mocking,abrasivelanguageingeneral,thereisaparticularpracticethat
wewillhavetoavoid.Jesustoldustotakethelogoutofourowneyebeforewetakethe
speckoutofourbrothers.Weshouldnotquestionothersfaultymotiveswithout
takinganevencloserlookatourown.
WehavearguedthateveryoneoftheReformedbranchesareanimatedbybothgood
impulsesandbadmotives.ThereisnothingmorecontrarytoJesuswordsinMatthew7thananargumentinwhichyouquestionyouropponentsmotivationswhileassuming
yourownareabsolutelypure.AgoodexampleofthisisfoundinHartandMuethers
surveyofPresbyterianhistorymentionedpreviously.Atonepointtheywrote:
[T]hePCAhasgrowntenfoldinthirtyyears.WhatislessclearistheextenttowhichitisgrowingasaPresbyteriandenomination.Thedistinctconvictionsof
SouthernPresbyterianorthodoxyhaverecededinmostquartersofthechurch.
ThePresbyterianJournalevolvedintoWorldmagazine,and wordanddeedministry hasbeguntoeclipsethe spiritualityofthechurch inthevocabularyof
thePCA.Thesearesignsthatthedenominationmaybemoreeagertolocate
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itselfonthecuttingedgeofculturereformationthantofosteracoherently
ReformedandPresbyterianidentity.
Thelastsentenceassumesyouhavetochoosebetweenengagingcultureandbeing
Presbyterian.Oneofthekeywaysthatwerefusetoowntheotherbranchesas
genuinePresbyterianismisthroughadhominemargumentsinsteadoftheologicalones.Inthiscase,theyclaimthatonebranchisanimatedmainlybybadmotivation.
Accordingtotheauthors,culturalreformistsaremotivatedbymainlybythedesiretobe
onthecuttingedgeofculture.TheyarenottryingtobefaithfultotheScriptureorthe
Reformedfaith,butratherareexcitedaboutbeingperceivedasbeingveryrelevantand
uptodate.Meanwhile,doctrinalistsaremotivatedonlybyadesiretofostera
coherentlyReformedandPresbyterianidentity.Thatkindofargumentdoesnttreat
ouropponentswithrespect,itdoesntengagetheirargumentsintheirstrongestform.
Thisisoneofthemainwaysthat,inourdebates,wedisowneachother.Culturalistsareoftencaricaturedasbeingsohipwithmockingcommentsabouttheirfacialhairand
informaldress.Pietistsareaccusedoflovingbigchurchesandwearingpowertiesand
wateringdowndoctrinaldistinctivesinordertobroadentheirappealandbecome
popular.Also,bothpietistsandculturalistsareregularlyaccusedofbeingcowards,of
sellingouttothecultureandnotspeakingoutloudlyenoughaboutsin. Doctrinalists,
however,areaccusedofbeingnarrowminded,uptight,andofneedingtocontrol
everyonearoundthem. PietistsandCulturalistschargeanyoftheirconcernfor
doctrinalaccuracyaslegalism.
Theseare,indeed,caricaturesofoneanother.Cartoonistswhodepictrealpeoplealways
exaggerateprominentfeatures(ears,nose,chin)intoasemiludicrousthough
recognizableshape.Whenweassignmainlybadmotivestoouropponentsandmainly
goodmotivestoourselvesweindeedtreatthemascartooncharacters.Insteadof
speakingwithrespectandaffection,andacknowledgingtheparticularwaysinwhich
ouropponentsarestrongerthanweare,andthen(nonetheless!)makingourcritique,wecaricaturethemasonedimensionalbeingsnotonlyaretheirviewsinerror,buttheir
motivesaredishonesttoo.
Obviously,thisisopposesmuchofwhattheBiblesaysaboutgivingcriticism.Weareto
bemorecriticalofourownbadmotivesthanweareofothers(that,ingreatpart,iswhat
Jesusmeantbytakingthelogoutofourowneye.Matt7:35.)Asonecommentator
saysaboutMt7:34,wemustonlygivecriticisminameekandselfjudgingspirit(cf.1
Cor11:31;Gal6:1.)22Sowhileitisimportantnottoassignmotivestoothers,itis
22D.A.Carson,Matthew(TheExpositorsBibleCommentary)vol1,(Zondervan,1995)p.184.22
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Thatstudypaperrecognizedthattherehadalwaysbeenadiversityaboutthelengthof
theGenesis1daysandtheageoftheearth,andintheendthisdiversitywashonored.
Theoriginalboundarymarkerswerenotmoved.Theywerereaffirmedanddefended.
Letstakeanissuethatisbeforeusnowtheroleofwomeninthechurch.BCO502
leavesitopenforwomenthereadScriptureinworshipservices,thoughthisisnotdone
inthemajorityofPCAchurches.Manypeopleinourmidstwouldliketotakeawaythat
particularfreedomthattheBCOgivesSessions,andmovetheboundarymarkers.I
believethatwouldbewrong,thatitwouldmakeourchurchliketheotherPresbyterian
churchesthathavelosttheirotherbranches.Morespecifically,thereiscontroversyover
theroleofwomenandtheworkofthediaconate.TheBCOencouragesSessionstoselect
andappointwomentoassistthedeaconsintheirwork(BCO97)butitdoesnotrestrict
theSessionbyprescribinghowtheyaretobeselected,howtheyaretoworkwiththe
deaconsintheirdaytodaylabors,andhowtheyaretobedesignatedandrecognized
withinthecongregation. ThelocalchurchSessionhashadfreedominthisarea.Ifone
branchrevisedtheBCOtoforbidanySessionsfrompubliclycommissioningunordained
womentopositionsofdiaconalservicealongsidethedeacons,whichmanyhavefor
decadessurelysomefromourpietisticbranchandthosefromthereformistbranch
wouldfeeltheyweredeliberatelybeingmadetofeelunwelcomeinourranks.Onthe
otherhand,ifanotherbranchofthechurchsucceededinrevisingtheBCOtoallow
womentobeordaineddeaconssurelyagreatnumberinourmoredoctrinalistbranch
wouldfeeltheirconscienceswerebeingviolatedandwouldfeelpushedout.
Instead,Imakeaveryconservativeproposal.Letsdefendtheexistingboundarymarkerswheretheyare.Ifpeoplecrosstheexistingfenceposts,letscallthemto
account.Butdonotmovethemarkerssothatsomechurcheswhichhavebeeninthe
denominationfordecadeswouldbepushedout.Letsnotdothisineitherdirection,
makingthePCAmoreliberalorconservative,morebroadornarrow.Toowneach
other,weshouldfollowtheleadoftheCreationStudyCommitteeandgiverealweight
totheoriginalPCAconsensus.
d.Learningfromandflavoringeachother.Thelastthingwecoulddotomoveforwardisthehardestofall.Theaboveproposals
areonlywaysofhelpingustoconductourdebatesandcontroversieslessdestructively.
So,inasense,uptonowallwehavebeentalkingaboutmedicine.Butmedicineisnot
thesamethingasfood.Whatcanwedopositivelyandproactivelytobuildgreater
unity?Themainwaywecouldactuallyforgegreaterunitybetweenourselvesisby
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lettingsomeoftheotherbranches emphasesandstrengthscolor,flavor,andaffectour
ownapproachestodoingministry.How?Icanthinkofthreeways.
First,weshouldlookatourindividual,personalstudyprograms.EarlyPrinceton
SeminaryrepresentedasynthesisofOldSideemphasisoncreedandchurchpolityand
theNewSideemphasisonspiritualexperienceandpiety.ProfessorssuchasArchibald
AlexanderandCharlesHodgeonlycametotheircombinationofimpulsesbylongand
appreciativelisteningtoandreadingofdifferentsources.Ihavenoticedthat,inthe
PCA,thevariousbrancheshavealmostmutuallyexclusivereadinglists.Simplystated,
wedontreadeachothersbooks.Wehavenotlistenedlongandintentlytoeachothers
spiritualmentorsandteachers. Iveconcludedthisisnosmallthing.
Secondly,weneedtocreatecommunitiesoflearningthatparallelourpresbyteriesand
GeneralAssemblyinwhichwecommunallyreadanddiscussthekeytextsofthe
variousReformedbranches.InreadingthenewbiographyofCalvinbyBruceGordonIwasstruckbyhowCalvinrequiredthatallthepastorsofGenevameettostudythe
ScripturetogethereveryFridaymorning.Thiswascalledthevenerablecompanyof
pastors.ManythevolumescalledCalvinslectureswerereallyCalvinsextempore
commentswrittendownasthecompanyofpastorsworkedthemselvesthroughgreat
blocksofBiblicalmaterial.Whendowedothatwithinourpresbyteries?ThemoreI
havereadwhatCalvinandtheotherContinentalReformersdidwhentheirpastorsmet,
thelessitlookslikewhatwecallpresbytery.
Third,weshouldestablishsomecentralspace(orspaces)inwhichseriousandyet
informaldiscussionoftheologicalandministryissuescouldtakeplace. Inourcourts,
wedebateveryspecificcomplaintsandovertures.Butinjudicialandparliamentary
process,theunderlyingtheologicaldifferencescannotusuallybefullydiscussed.Also,
whenevertheologicaldebatesoccuronthefloorsofjudicatoriesorcommissions,
individualpersonalitiesareinvolved,anddisciplinarycensuresmaybetheresultofthe
discussion,andthisalsopreventstheparticipantsfromdebatingthefoundational
issues.Ifwearegoingtomaintainourdiversityandcometoatleastsomegreaterunity,wemustcreateandusesuchvenuesandspaces.
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