The ARP was not a "Wave of Reformation" of the PCUSA

The Aquila Report has republished an article by Carmen Fowler LaBerge of The Layman Online discussing denominational reformation. In as far as the article emphasizes a return to confessionalism, it's a good article. However, one thing ought to be clarified: When LaBerge lists waves of reformation that have sprouted out of the PCUSA, the following denominations are listed: The Orthodox Presbyterian Church, the Associate Reformed Presbyterian Church, the Presbyterian Church in America, and the Evangelical Presbyterian Church. But, the ARP was never a part of the PCUSA. The Associate Reformed Presbyterian Church split from the Church of Scotland in the 1700s and the Associate Presbyterians in the United States were never a part of the Presbyterian Church USA.


You can read more about the history of the ARP here.

The Layman Online: Letter to the Editor

In light of the news coming out of the PCUSA today, I am reprinting a Letter to the Editor of The Layman Online written by my own pastor, Rev. Kent Moorlach. I think it very accurately sums up the issues with the PCUSA and explains why I will still call myself a Presbyterian, despite what the PCUSA says and does.

PCUSA will ultimately be supplanted by a more faithful Presbyterian denomination

Posted Thursday, March 24, 2011

Five years ago, we planted Communion Presbyterian Church (ARP). Just prior to this launch, our core team spent some time discussing whether or not we would actually banner “Presbyterian” in our church name. I still recall one dear saint pleading with our group, “Could we please not use the term Presbyterian? My Christian neighbors are concerned that I attend a Presbyterian church and I constantly tell them that we are not those Presbyterians.”

Who are those Presbyterians?

Those are they that:

• parade as animals and offer prayers lead by tribal Indian shamans at their General Assemblies;
• participate fully with the World Council of Churches in Geneva but fudge on Calvin’s doctrines of grace;
• demand their seminarians use “gender inclusive language” when referring to God but exclude students preaching an historic and conservative theology;
• condemn national Israel for their politics but condone unbelievers partaking of the Lord’s Supper;
• require "congregational quotas” for session members but reject the qualifications for elder delineated in Scripture;
• include the historic confessions of other Reformed bodies in their Book of Confessions yet have the audacity to re-write another communion’s document in order to accommodate denominational agendas;
• have fraternal relations with the UCC but are unrecognized by NAPARC;
• claim they are “open to the Spirit” but confuse what the Spirit has finally said in the canon.

There is surely more.

I recognize that no church is perfect. My own denomination has come through over 200 years of debate and continues to seek purity of devotion to the Scriptures – this process is as old as Acts 15 (And yes, even before then).

So why did our church plant include an antiquated Greek word describing a form of government in our church name? Because we knew this day was coming: the day when the “mainline” PCUSA would no longer be the largest Presbyterian denomination. Our church embraces the heritage and convictions of the Westminster Confession of Faith (and Catechisms), and because these documents truly reflect the convictions of the Scriptures and a faithful Presbyterian church, we were convinced that the PCUSA would finally fracture, lose enough churches, and ultimately be supplanted by another, more faithful, Presbyterian denomination – one with whom our church would be pleased to represent our own communion. (Right now, that’s looking like the PCA, and when they are ready to join the ARP, we’ll be ready!)

The PCUSA certainly has the freedom to pursue the course on which it treads. The warnings regarding this day have been clearly posted by Machen and others. Regardless, with a sense of sadness, we mourn the trials of the PCUSA; especially for the many committed believers who wrestle with future affiliations. But a new day is here, and in all humility, we’d like to have the name back!

Rev. Kent Moorlach
Communion Presbyterian Church (ARP), Irvine, Ca.

Miracle: The Second Definition

Mostly because of this article written a couple of months ago by Dr. William Evans, I have been paying a bit closer attention to the Evangelical Presbyterian Church (EPC) than I previously had. I'll save most of my comments about the EPC for a future post (posts?), but I couldn't pass up this article, posted to The Layman Online yesterday:

A Miracle in the Making: Women as Teaching Elders in the EPC

For those of you unfamiliar with The Layman Online, here is point 1 of their Objectives:

1. To provide reliable information and resources concerning significant issues confronting the PCUSA and the Church Universal, thereby equipping and empowering faithful congregations and leaders in the PCUSA and other denominations to fulfill the Great Commission in the 21st century.

So, The Layman is a news outlet for "conservative" PCUSA congregations. Since the PCUSA has been losing "conservative" congregations faster than a oil out of a BP rig, and since a large number of these congregations are finding their way into the EPC, it is no surprise to find this story on The Layman.

What did surprise me was the use of the word "miracle" to describe the EPC's proposed [further] acceptance of women teaching elders. So, I turned to the International Standard Bible Encyclopedia to find a definition of "miracle":

The miracle proper is a work of God (Exodus 7:3 ff; Deuteronomy 4:34-35, etc.; John 3:2; 9:32-33; 10:38; Acts 10:38, etc.); but as supernatural acts miracles are recognized as possible to evil agencies (Matthew 24:24; 2 Thessalonians 2:9; Revelation 13:14; 16:14, etc.).

So, I guess it is a miracle after all. Now, for a definition of equivocation, see the EPC's position paper on women's ordination.