Return to Theological Formulations

I want to get away from the Continental/Westminster divide for a second and refocus us on a vital theological question. This having to do with the question of Creation. Now I know many Presbyteries and other local bodies have made declarations requiring ordinands to hold a certain position vis-a-vis Genesis 1-2. Now the question I have is should a United Kirk make a declaration that is strict on this issue (i.e.- 7/24-literal only) or be this a place for Christian Liberty? Below I have placed the OPC's declaration and the PCA's statement on the issue. What say you?

Question:

Does the OPC have a statement or decision regarding the length of the days of creation?

Answer:

The OPC, as a denomination, has no statement or decision regarding the length of the days of creation. Though General Assembly denied the appeal of a ruling elder who taught the animal ancestry of Adam (determining that such teaching was contrary to the Westminster Confession of Faith), it has thus far had no judicial case with regard to the length of the days of creation, and therefore has rendered no ruling on the matter. OPC ministers and elders are divided on the issue. Those who hold to literal 24-hour days appeal to the words "in the space of" in Shorter Catechism question 9 ("The work of creation is God's making all things of nothing, by the word of his power, in the space of six days, and all very good"). On the other hand, those who hold to the day-age theory or framework hypothesis argue that the biblical text is inconclusive as to the length of the days, and the phrase "in the space of" is not determinative. The OPC is a confessional church, and therefore the Confession, Larger and Shorter Catechisms must always be the standard by which to determine an officer's orthodoxy. Unless it is determined by a judicial ruling that our doctrinal standards teach a particular position, there must be latitude in this area.

The Following is the opening statement of the PCA Report on the Creation question. The rest of the report can be found here.

REPORT OF THE CREATION STUDY COMMITTEE

I. Introductory Statement

We thank our God for the blessings of the last two years. We have profited personally and together by the study of God’s Word, discussion and hard work together.

We have found a profound unity among ourselves on the issues of vital importance to our Reformed testimony. We believe that the Scriptures, and hence Genesis 1-3, are the inerrant word of God. We affirm that Genesis 1-3 is a coherent account from the hand of Moses. We believe that history, not myth, is the proper category for describing these chapters; and furthermore that their history is true. In these chapters we find the record of God’s creation of the heavens and the earth ex nihilo; of the special creation of Adam and Eve as actual human beings, the parents of all humanity (hence they are not the products of evolution from lower forms of life). We further find the account of an historical fall, that brought all humanity into an estate of sin and misery, and of God’s sure promise of a Redeemer. Because the Bible is the word of the Creator and Governor of all there is, it is right for us to find it speaking authoritatively to matters studied by historical and scientific research. We also believe that acceptance of, say, non-geocentric astronomy is consistent with full submission to Biblical authority. We recognize that a naturalistic worldview and true Christian faith are impossible to reconcile, and gladly take our stand with Biblical supernaturalism.

The Committee has been unable to come to unanimity over the nature and duration of the creation days. Nevertheless, our goal has been to enhance the unity, integrity, faithfulness and proclamation of the Church. Therefore we are presenting a unanimous report with the understanding that the members hold to different exegetical viewpoints. As to the rest we are at one. It is our hope and prayer that the Church at large can join us in a principled, Biblical recognition of both the unity and diversity we have regarding this doctrine, and that all are seeking properly to understand biblical revelation. It is our earnest desire not to see our beloved church divide over this issue.

Question 5: What are the Major Differences between the "Continentals" and the "Westminsters"?

Polymathis said in the post below,

"However, it might be better to start out small: try to unite those within the WCF tradition or Continental first, before tackling that."

I know next to nothing about the North American "Continental" denominations. What are the Major Differences between the "Continentals" and the "Westminsters"? And how do these divisions manifest themselves?

Fourth Question: Good Faith vs. Strict Subscription of the Westminster Standards

A fourth issue that has been brought up to discuss is how should we treat our relationship with the Westminster Confessions. Do we hold to an almost divine (pun intended) belief in the WCF and catechisms or should we treat the WCF as nothing more than a guide? The question also for our TFU friends is in a united kirk does Westminster trump the Canons of Dordt or the Belgic Confession? Do we follow some sort of new TFU or have a PC (USA) style Book of Confessions? Feel free to interject other questions that this may cause to arise.

From the website of the PCA in regards to the "Good Faith" subscription to the Westminster Confessions.

While our Constitution does not require the candidate's affirmation of every statement and/or proposition of doctrine in our Confession of Faith and Catechisms, it is the right and responsibility of the Presbytery to determine if the candidate is out of accord with any of the fundamentals of these doctrinal standards and, as a consequence, may not be able in good faith sincerely to receive and adopt the Confession of Faith and Catechisms of this Church as containing the system of doctrine taught in the Holy Scriptures (cf. BCO 21-5, Q. 2; 24-5, Q.2).

Therefore, in examining a candidate for ordination the Presbytery shall inquire not only into the candidate's knowledge and views in the areas specified above, but also shall require the candidate to state the specific instances in which he may differ with the Confession of Faith and Catechisms in any of their statements and/or propositions. The court may grant an exception to any difference of doctrine only if in the court's judgment the candidate's declared difference is not out of accord with a fundamental of our system of doctrine because the difference is neither hostile to the system nor strikes at the vitals of religion.

Selection from the RPCUS (rest can be found in Gary's post):

Strict subscription does not mean that one must adopt every wording of the Standards as the best explanation of the system of doctrine. Of course, we must be careful with any modification of words seeing that words are the vehicles that convey thought. Moreover, we must be careful not to twist the meaning of words in order to create a different sense than originally intended. This type of perversion was done by the 1972 PCUS General Assembly pertaining to the meaning of the phrase, “containing the system of doctrine.” The General Assembly said with reference to the Standards, “On the other hand, since they are said to contain the system rather than to be equated with it, allowance is made for the possibility that they may incorporate elements which neither belong to it nor are essential to it” (quoted in Morton Smith, How Is The Gold Become Dim, p. 224). The 1972 PCUS General Assembly further stated, “none of us will traduce or use any opprobrious terms of those that differ from us in these extraessential and not necessary points of doctrines” (Ibid.). Even though this wording is in the 1729 Adopting Act, the meaning of the words “extra-essential” and “not necessary points of doctrine” came to be so broadly interpreted that it would embrace non-Reformed doctrine and heresy. It became the agenda of the PCUS to act as if it was committed to the Westminster standards, but functionally it abandoned its foundational tenets. By its own admission, the PCUS in its later days confessed to being a loose subscriptionist denomination.

The doctrines and wording of the Westminster Standards are clear. The RPCUS expects all of its officers to give allegiance to every doctrine of every chapter of the Confession. This doctrinal allegiance applies only to elders and deacons -- not to church members. All that is required to become a member in any church of the RPCUS is to give a credible profession of faith to the church session. In essence, there is nothing extraordinary about the RPCUS’ expectations. We simply believe in subscription to our Constitution. There are undoubtedly some of our Reformed brethren who think we are too narrow because we are presuppositional, theonomic, postmillennial, and limit congregational voting to male heads of households. The RPCUS insists that these particular distinctives are not extraneous doctrines to the Standards; rather, they are the doctrines of the Standards

Is It Right To Stay?

Rev. Carpenter brought up in the purpose post (which may now be off the main page) a question on whether or not it was right to stay in a denomination that continues to move farther and farther away from Biblical Christianity. He quoted two sections, one from the Scots Confession and one from the WCF that I would like to re-post here in full. I would like to focus the discussion on this particular post if possible strictly to this question of connectional church membership.

Scots Confession 18.7-9

The notes of the true Kirk, therefore, we believe, confess, and avow to be: first, the true preaching of the Word of God, in which God has revealed himself to us, as the writings of the prophets and apostles declare; secondly, the right administration of the sacraments of Christ Jesus, with which must be associated the Word and promise of God to seal and confirm them in our hearts; and lastly, ecclesiastical discipline uprightly ministered, as God's Word prescribes, whereby vice is repressed and virtue nourished.

Westminster Confession of Faith Ch. 25

CHAPTER XXV.

Of the Church.

I. The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fullness of Him that filleth all in all.

II. The visible Church, which is also catholic or universal under the Gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.

III. Unto this catholic and visible Church, Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world; and doth by his own presence and Spirit, according to his promise, make them effectual thereunto.

IV. This catholic Church hath been sometimes more, sometimes less, visible. And particular Churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.

V. The purest Churches under heaven are subject both to mixture and error: and some have so degenerated as to become apparently no Churches of Christ. Nevertheless, there shall be always a Church on earth, to worship God according to his will.

VI. There is no other head of the Church but the Lord Jesus Christ: nor can the Pope of Rome in any sense be head thereof; but is that Antichrist, that man of sin and son of perdition, that exalteth himself in the Church against Christ, and all that is called God.

Minor Off-Topic

Have any of you seen this? I found it on Tim Baly's Blog and have ordered it. Fantastic...

http://www.monstrousregiment.com/

Civil Government

A question has come up concerning the role of Civil authority in the nature of the Sabbath and I wanted to highlight a post made by the Rev. Brian Carpenter quoting John Calvin on the nature of the civil magistracy and its relation to the Christian person. Also I will post Westminster's view on Civil Government:

Calvin, "Institutes of the Christian Religion"

Here it is necessary to state in a brief manner the nature of the office of magistracy, as described in the word of God, and wherein it consists. If the Scripture did not teach that this office extends to both tables of the law, we might learn it from heathen writers; for not one of them has treated of the office of magistrates, of legislation, and civil government, without beginning with religion and Divine worship. And thus they have all confessed that no government can be happily constituted, unless its first object be the promotion of piety, and that all laws are preposterous which neglect the claims of God, and merely provide for the interests of men. Therefore, as religion holds the first place among all the philosophers, and as this has always been regarded by the universal consent of all nations, Christian princes and magistrates ought to be ashamed of their indolence, if they do not make it the object of their most serious care. We have already shown that this duty is particularly enjoined upon them by God; for it is reasonable that they should employ their utmost efforts in assertion and defending the honour of him, whose viceregents they are, and by whose favour they govern. And the principal commendations given in the Scripture to the good kings are for having restored the worship of God when it had been corrupted or abolished, or for having devoted their attention to religion, that it might flourish in purity and safety under their reigns. On the contrary, the sacred history represents it as one of the evils arising from anarchy, or a want of good government, that when "there was no king in Israel, every man did that which was right in his own eyes." These things evince the folly of those who would wish magistrates to neglect all thoughts of God, and to confine themselves entirely to the administration of justice among men; as though God appointed governors in his name to decide secular controversies, and disregarded that which is of far greater importance—the pure worship of himself according to the rule of his law. But a rage of universal innovation, and a desire to escape with impunity, instigate men of turbulent spirits to wish that all the avengers of violated piety were removed out of the world. . ."

Westminster Confession of Faith

CHAPTER XXIII.

Of the Civil Magistrate.

I. God, the Supreme Lord and King of all the world, hath ordained civil magistrates to be under him over the people, for his own glory and the public good; and to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil-doers.

II. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth, so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary occasions.

III. The civil magistrate may not assume to himself the administration of the Word and sacraments, or the power of the keys of the kingdom of heaven: yet he hath authority, and it is his duty, to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire; that all blasphemies and heresies be suppressed; all corruptions and abuses in worship and discipline prevented or reformed; and all the ordinances of God duly settled, administered, and observed. For the better effecting whereof, he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God.

IV. It is the duty of the people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity, or difference in religion, doth not make void the magistrate's just and legal authority, nor free the people from their obedience to him: from which ecclesiastical persons are not exempted; much less hath the Pope any power or jurisdiction over them in their dominions, or over any of their people; and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.