WhyILikePCA-Tim Keller (1)

8/8/2019 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

14


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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

15


16/26


17/26

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

21


22/26

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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WhyILikePCA-Tim Keller (1)

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