This Day in Presbyterian History, 15 July: Origin of Presbyterian Church in America

Tenth Presbyterian, 17th and Spruce, Philadelphia.
Although the PCA originated with Southerners, Tenth
pulled out from the liberals (PCUSA) c. 1980ish.
We were present and participated in the vote,
793-5, if memory serves.  Tenth joined the
RPES (Reformed Presbyterian
Evangelical Synod) which anticipated
union with the PCA.  Ergo, in a short space,
one church, we were PCUSA, RPES, and then
PCA. We were there, as
members, during Pastorate of the
Rev. Dr. James Montgomery Boice, a
Pastor-Scholar and Statesman. We later became
Reformed Episcopalians (REC), good then, but
no longer. They've Tractated. Interestingly,
local PCAers asked the REC to join them,
but the PCAers were "reminded" by
Bishop Hoffman of their Angican roots.
Nontheless, the REC was kindly affectionate
towards the PCA.

http://www.thisday.pcahistory.org/?p=636

This Day in Presbyterian History:

Time to Move for a New Church

The evidence was already in, in fact, it was well in. All of the efforts of the conservatives in the Southern Presbyterian Church (Presbyterian Church U.S.) had failed to stop the tide of liberalism in that once great church. So after the last General Assembly in 1971, something had to be done.

Gathering together in Atlanta, Georgia, on July 15, 1971, a group of conservative Presbyterians met to discuss the situation. Realizing that some key elders were not present, they met two weeks later on July 30th at the Airport Hilton in Atlanta, Georgia. This was a meeting which was filled with talk to the heavenly Father as well as to those of like precious faith. They met all together and then in small groups.

Again, Tenth Presbyterian, Philadelphia.
The wooden spire was removed
in 1912 due to structural deterioration.

By the morning of the next day, some statements were presented to the group. They were as follows: “A plan for the continuation of a Presbyterian Church loyal to Scripture and the Reformed faith: 1. To create a climate of opinion favorable to the continuation of conservative presbyteries and churches loyal to Scripture and the Reformed Faith, by promoting as strong an image as possible of such loyalty through actions taken by synods, presbyteries, and congregations. 2. To identify presbyteries and congregations willing to take such a stand. And 3. To accept the inevitability of division in the PCUS and to move now toward a continuing body of congregations and presbyteries loyal to Scripture and the Westminster Standards.

This intent was breathed in prayer in, in the discussion towards it, and breathed out in prayer at the conclusion of it. Men who had been through the battle to return the PCUS to the faith of the fathers wept at the very prospect of the future. And when the vote came in favor of the three points, there were no high fives, or shouts of victory, but rather silence, as one of the men there said, a heavy silence of profound sadness. They were not merely leaving the southern church. The southern church had left them and their ordained convictions for a mess of liberal pottage, as Cain had done much earlier in his life.

A timetable was then worked out followed by the organization of a Steering Committee. The plans were set in motion for a Continuing Church, which in time was named the Presbyterian Church in America.

Identity Crisis in Presbyterian Church in America (PCA)?

The Rev. Mr. Wesley White is suggesting an identity crisis with the Presbyterian Church in America (PCA)?  Thoroughly or Broadly Reformed?  We would suggest the PCA is “broadly” Reformed and even quasi-Confessional.  They refused to affiliate with the Orthodox Presbyterian Church (OPC) initially and during later discussions.  Why not? 

Exhibit A:  Professor John "Latitudinarian" Frame, RTS, Orlando.  Exhibit B:  RTS’s new “Institute of Baptist Studies” in Orlando, FL. Exhibit C:  Rev. Dr. Ligon Duncan, associate with and full-throated backer of Baptacostals.  This is for starters.  Good question by Rev. White.

The PCA is not a Confessional Church in the historic sense of that term.  Let it be acknowledged.

 http://www.weswhite.net/2012/05/thoroughly-reformed-or-broadly-reformed/ Johannes Weslianus

The PCA’s Original Vision: Thoroughly Reformed or Broadly Reformed?

Dr. Paul Kooistra and MTW’s new PCA Original Vision Network is claiming to bring us back to the PCA’s original vision. One statement that has come under scrutiny is Larry Hoop’s claim that the original vision of the PCA was to be a denomination committed to a broadly Reformed theological position, steering clear of both a formless evangelicalism with sketchy theological commitments and a narrow sectarianism that could consume our energies building a theological fortress . . .

Is this an accurate summation of the PCA’s original vision?

For those who want to research the Original Vision of the PCA, I would highly recommend a new resource made available by the PCA Historical Center. There were four organizations that were instrumental in forming the PCA. The organization for conservative pastors was called Presbyterian Churchmen United. You can read their newsletters here.

Not surprisingly, such a group was asked many questions. In order to answer them, they wrote “A Declaration of Commitment.” You can read it on page 4 of this newsletter. Note the 4th statement in particular:

That for the implementation of the above principles, in obedience to our ordination vows, we must strive to preserve a confessional Church, thoroughly Reformed and Presbyterian. Thus our support of or opposition to any proposed union will be determined by these considerations. (emphasis added)

Thus, to be more historically accurate, we could probably say that the denomination was supposed to be “thoroughly Reformed” not “broadly Reformed.” “Broadly reformed” may be an original revision rather than the original vision.

Below is the original “Declaration of Commitment” with the names of those who signed it including MTW Coordinator Paul Kooistra.

A Declaration of Commitment

To the membership of the Presbyterian Church, U.S., in the light of the questions and concerns being expressed in the Church as to the nature of our faith and order, I(we), the undersigned, do solemnly declare my(our) conviction:

-That the faith of our Lord Jesus Christ turns men from darkness to light and from the power of Satan to God. By coming to faith in Him alone is there genuine reconciliation between man and God and man and man.

-That the Holy Scriptures are the infallible Word of God, and that these Scriptures commit the Church to a mission whose primary end is the salvation and nurture of souls.

-That Christian faith must bear fruit if it is to remain virile. These fruits vary from believer to believer. But common to them all are evidences of love, concern, and neighborliness, towards all races of men without partiality and without prejudice, especially to the poor, the oppressed, and the disadvantaged. The man of faith views all men as neighbors and himself as debtor, for Christ’s sake.

-That for the implementation of the above principles, in obedience to our ordination vows, we must strive to preserve a confessional Church, thoroughly Reformed and Presbyterian. Thus our support of or opposition to any proposed union will be determined by these considerations.

-That being fully committed by our ordination vows to the system of doctrine set forth in the Westminster Confession of Faith and Catechisms, we must oppose all efforts to change in substance or otherwise debase our historic doctrinal commitment.

-That we are, in the same context, by vow committed to historic Presbyterian polity with its representative system and its parity among teaching and ruling elders. Thus, we are forced to oppose the effort to take our Church into the massive organization envisioned by COCU.

-That, should the basic theology or polity of the Church be altered or diluted, we shall be prepared to take such actions as may be necessary to fulfill the obligations imposed by our ordination vows to maintain our Presbyterian faith.

Signature ___________________________________

HERE WE STAND

By January of 1973 over 600 men had signed the declaration at which point it was still circulating. Some of those signers are listed below:

O. Chauncey Acrey
James W. Allen
O. M. Anderson
Walter D. Arnold
Henry M. Bailey
James B. Billman
Taylor O. Bird
J. A. Booth
George C. Bowman
Ralph A. Brown
Paul K. Buckles
Al S. Burdette
Robert Ernest Burnett
Charles G. Burton
Robert H. Camenisch
E. H. Carleton
Robert A. Clark
John R. Clarke
Willis Cornelius
Cecil V. Dalton
Peter DeRuiter
R. M. Dickson
A. T. Dyal
Charles W. Echols, Sr.
C. G. Forthman
L. K. Foster
Paul Bucher Fowler
Taft A. Franklin
Charles R. Galbraith
James Marion Gilbert
Curtis C. Goodson
Vance A. Gordon
Donald M. Green
J. C. Grier
B. David Gullett
Thomas L. Harnesberger
James Douglas Heck
Gerald A. Heersma
James C. Hicks, Jr.
H. Keith Hill
Fred W. Hoffman
Doyle Hulse
George H. Hurst
James Herbert Hurst
Harry K. Jeanneret
A. Emerson Johnson II
Albert Sidney Johnson
William R. Johnson
Laurie Voltz Jones, Jr.
Robert O. Kantner
A. H. Key
Paul D. Kooistra
Robert Koren
Thomas M. Lemly
Thomas Dwight Linton
Samuel Lipsey
Samuel T. Logan, Jr.
Richard L. Love
John A. Luddy
Robert M. Lytton
Jacob S. MacKorell, Jr.
James O. Maner
John J. Martin
D. A. Meeks
J. M. Moore
James L. Moss
Cameron D. L. Mosser
W. F. McElroy, Sr.
James L. McGirt
Charles E. McGowan
Charles H. McLean
James W. McNutt
W. L. Newman
Louis G. Novak
Lannie Parnell
Walser Penland
Lyle W. Peterson
Wythe M. Peyton, Jr.
William S. Porter
Ira H. Rawles
E. W. Reid
D. Edward Renegar
William E. Riddle, Jr.
Ernest T. Severs
W. Hiram Sharpe
Weldon W. Shows
Stephen J. Sloop
Frank E. Smith
W. Ted Smith, Sr.
William S. Smith
Frank Edward Soules
Ernest L. Stoffel
Bert H. Styles
L. Sherwood Taylor
T. Reichardt Taylor
Calvin C. Thielman
Frederic D. Thompson, Jr.
Vincent O. Titterud
Harry Samuel Topham
Robert Lee Turner
John G. Viser
DeForest Wade
James R. Wagner
Howell Cobb Ware
T. Barton West
T. J. Wharton
A. W. Whitaker, Jr.
Roy F. Whitley
Bruce H. Wideman
Linwood G. Wilkes
Glenn M. Willard
Bill Williams
Carl W. Wilson
Maynard C. Woltz
Donald E. Wood
J. R. Woods
Charles W. Worth
Frank R. Young
Troy L. Young
Charles R. Bailey
William H. Bell, Jr.
John Richard de Witt
Charles B. Evans, III
Richard R. Harris
John D. Holmes
Robert A. Johnson
Edward J. Knox
John Wade Long, Jr.
Wallace W. Marshall
John S. McNicoll
John W. Stodghill
James E. Watson
William K. Wymond
D. A. Dunkerley
Basil P. Albert
Robert G. Balnicky
Bruce Beardsley
H. L. Broadwater, Jr.
Paul J. Coblentz
Billy G. Combs
John W. Dozier
G. A. Fleece
Iain Inglis
William W. Maynor
A. C. Summers

PCA-Watch: Video Highlights from the PCA

Wes White offers highlights of the 39th General Assembly of the Presbyterian Church of America (PCA), reminding this scribe again of the youthfulness and--in many instances--helpfulness of this church.  Largely a southern movement in 1973, with certain emphases, it never was answered:  "Why didn't they join the Orthodox Presbyterian Church? 

http://www.weswhite.net/2011/07/video-highlights-from-the-39th-general-assembly/?utm_source=rss&utm_medium=rss&utm_campaign=video-highlights-from-the-39th-general-assembly

Video Highlights from the 39th General Assembly

If anybody still remembers the 39th General Assembly, here are a few highlights:

1. Dr. Harry Reeder’s Sermon at the Tuesday Evening Worship Service (@ 49:58).
2. The ARP fraternal delegate states that since being married he has come to appreciate a few minutes of uninterrupted speech (56:30).
3. The debate over paedocommunion during the RPR Report, which recommended that the General Assembly disagree with Pacific Northwest’s decision to ordain a man who held to paedocommunion (129:49).
4. The debate on paedocommunion continues here. TE Andrew Webb and TE Scott Reiber gave excellent speeches in this second section.
5. TE Harry Reeder explained the work of the CMC funding plan subcommitte (75:23).
6. There was an interesting discussion regarding the way overtures came to the floor through the Committee of Commissioners during the report on the Committee of Commissioners for Mission to the world (139:00).
7. TE Wes White makes the least popular request of the General Assembly, asking that all the matters in the AC Committee of Commissioners’ Report be removed from the omnibus motion so that they would be considered individually (14:13).
8. The General Assembly took exception to the minutes of the Board of Directors who signed on to an amicus brief in a political matter (19:22). TEs Art Sartorius and David Coffin gave excellent speeches on this matter.
9. During a debate about a constitutional amendment that would allow for the Presbytery to appoint a temporary Session, TE David Coffin stated that there is no constitutional way for a congregation to call a meeting to approve a temporary session. Listen to RE Jerry Koerkenmeier explain that there is such a constitutional method for the congregation to do this (101:21).