Church History PCA Flashcards
Francis Makemie
Often referred to as the “Father of American Presbyterianism,” Francis Makemie arrived in the American colonies in the late 17th century. He helped establish the first Presbytery in the colonies in 1706 in the area of Philadelphia, which laid the foundation for organized Presbyterianism in the U.S.
The First American Presbytery (1706)
The first American Presbytery, known as the Presbytery of Philadelphia, was formed in 1706. This body marked the beginning of organized Presbyterian church government in the colonies.
Formation of the First Synod (1717)
In 1717, the Synod of Philadelphia was established, bringing together the various Presbyteries in the region. It was the first synod in American Presbyterianism, overseeing theological education, church discipline, and ministry.
Adopting Act (1729)
In 1729, the “Adopting Act” was passed by the Synod of Philadelphia, which adopted the Westminster Confession of Faith and the Larger and Shorter Catechisms as the official standards of faith for the American Presbyterians, though it allowed for some flexibility in interpretation.
Old Side/New Side Division (1741)
The Old Side and New Side division occurred as a result of theological disputes over issues like revivalism and church polity. The New Side emphasized revivalism and a more emotional style of worship, while the Old Side upheld a more conservative, traditional approach. This division would last for several decades.
First General Assembly (1789)
The Presbyterian Church in the U.S. formally organized into the Presbyterian Church in the United States of America (PCUSA) with the first General Assembly convening in 1789. This established a national governing body for the church, with representatives from Presbyteries across the country.
Division and Reunion 1837 (Old/New)
1869 (Reunion)
In the 19th century, Presbyterianism in America split into two main branches in 1861: the Northern and Southern branches. The Northern branch, which remained in the PCUSA, was often more liberal, while the Southern branch, known as the Presbyterian Church in the United States (PCUS), took a more conservative stance, especially regarding issues like slavery. These branches remained separate until the 1980s when they reunited to form the Presbyterian Church (U.S.A.), though there were still divisions that led to the formation of new denominations in the late 20th century.
The Southern Presbyterian tradition
1- Confessional Fidelity: Southern Presbyterians strongly emphasized strict adherence to Reformed confessions, particularly the Westminster Confession of Faith.
2- Theological Conservatism: In contrast to other branches of Presbyterianism in the North, Southern Presbyterians held to a more conservative theology, particularly regarding issues like biblical inerrancy, Calvinistic soteriology, and the role of the church in society.
3- Support for Slavery: Southern Presbyterians, including influential leaders like James Thornwell and Robert Dabney, defended slavery as a biblically permissible institution, arguing that it was consistent with Christian ethics and the social order.
4- Theological Leadership: James Thornwell, Robert Dabney, Benjamin Palmer, John Girardeau
The controversy between modernism and fundamentalism
was a theological and cultural conflict that unfolded in the late 19th and early 20th centuries, primarily within American Protestantism. This dispute revolved around the interpretation of the Bible, the role of science and reason in theology, and the authority of traditional Christian doctrines in the face of modern ideas.
The Five Fundamentals
The inerrancy of Scripture: The belief that the Bible is without error in all its teachings.
The virgin birth of Christ: The belief that Jesus Christ was born of a virgin.
The substitutionary atonement: The belief that Christ died on the cross as a substitute for sinful humanity.
The bodily resurrection of Christ: The belief that Jesus physically rose from the dead.
The miracles of Jesus: The belief in the supernatural miracles performed by Jesus during his earthly ministry.
The Auburn Affirmation
The Auburn Affirmation was a significant document signed in 1924 by a group of 1,200 ministers, elders, and theologians, many from the Presbyterian Church in the United States of America (PCUSA).
The signers of the Auburn Affirmation rejected the literal inerrancy of the Bible and the five fundamentals as essential for Christian faith. Instead, they called for greater tolerance and freedom in theological interpretation within the church.
The signers of the Auburn Affirmation, including figures like Harry Emerson Fosdick, sought to defend the right to reinterpret Scripture in light of modern scholarship, including historical criticism and scientific findings.
Harry Emerson Fosdick (1878–1969)
was one of the most prominent advocates for modernism and a key figure in the Auburn Affirmation movement
He famously preached the sermon “Shall the Fundamentalists Win?” in 1922, which openly criticized the fundamentalist movement and its perceived narrowness.
His theological ideas were associated with the social gospel, which emphasized the need for Christians to address social issues like poverty, racism, and inequality.
J. Gresham Machen (1881–1937)
was a professor at Princeton Theological Seminary and one of the leading figures of fundamentalism in the early 20th century.
He was a vocal critic of the Auburn Affirmation and its support for a more liberal interpretation of Christianity. Machen’s most significant work was “Christianity and Liberalism” (1923), in which he argued that modernism was a different religion altogether from traditional Christianity because it denied the supernatural elements of the faith, such as the inerrancy of the Bible, the atonement of Christ, and His resurrection.
in 1929 founded Westminster Theological Seminary
In 1936, Machen left the PCUSA over its increasing liberalism and founded the Orthodox Presbyterian Church (OPC), which was committed to preserving the doctrinal integrity of Reformed theology.
Significance of the Controversy: modernism and fundamentalism
It represented a battle for the soul of Protestantism in America, particularly in the mainline denominations like the Presbyterian Church
It exposed the growing tension between faith and reason, with modernists seeking to reconcile Christianity with modern science and culture, while fundamentalists sought to preserve traditional doctrines.
The controversy led to the division of many denominations, most notably with fundamentalists eventually leaving more liberal churches, like the PCUSA, to form new, more conservative denominations like the Orthodox Presbyterian Church and the Bible Presbyterian Church.
The Reformed Presbyterian Church, Evangelical Synod (RPCES)
Founded 1956: The Reformed Presbyterian Church, Evangelical Synod (RPCES) has historical roots in the Old School branch of Presbyterianism and can trace its formation to the early 20th century as a response to theological and ecclesiastical developments in the mainline Presbyterian denominations, particularly in the Presbyterian Church in the United States of America (PCUSA).
(RPCES) Historical Roots:
The RPCES originated in the 1920s and 1930s, largely as a result of divisions within the PCUSA. The formal establishment of the RPCES as a distinct denomination occurred in 1956.
A key moment in the formation of the RPCES was the Independent Board for Presbyterian Foreign Missions (IBPFM), which was established in 1933 as a response to modernist control of foreign missions in the PCUSA. The IBPFM allowed conservatives to maintain orthodox missionary efforts independent of the increasingly liberal mission boards of the PCUSA.
The Independent Board for Presbyterian Foreign Missions (IBPFM)
(IBPFM) was founded by J. Gresham Machen and others in 1933. It represented a significant departure from the PCUSA
The IBPFM later played an important role in the formation of the Orthodox Presbyterian Church (OPC) in 1936, and it helped to lay the groundwork for the eventual establishment of the RPCES.
J. Oliver Buswell
Theologian and Educator: J. Oliver Buswell was a prominent theologian and educator, serving as president of Wheaton College and professor of theology, influencing conservative Christian thought.
Leader in the Fundamentalist Movement: He was a key figure in the fundamentalist-modernist controversy, advocating for orthodox Presbyterian beliefs in the face of liberalism and modernism within mainline denominations.
Role in the Independent Board for Presbyterian Foreign Missions: Buswell played an influential role in the Independent Board for Presbyterian Foreign Missions, which sought to maintain biblical orthodoxy in missions during a time of theological compromise in the Presbyterian Church.
Founder of the Bible Presbyterian Church (BPC): He helped found the Bible Presbyterian Church in 1938, a denomination formed by conservative Presbyterians who separated from the mainline church due to disagreements over liberal theology.
Robert Rayburn
Robert Rayburn was a key figure in the early history of the RPCES, serving as a leading pastor and theologian. He was one of the driving forces behind the establishment of the denomination and its distinctive approach to Presbyterian theology.
Significance in the PCA: Rayburn’s role in the RPCES made him an important figure in the broader conservative Presbyterian movement. He helped solidify the connection between the RPCES and the emerging Presbyterian Church in America (PCA), and he continued to be a strong influence after the denomination’s eventual merger with the PCA in 1982.
Francis Schaeffer
Francis Schaeffer was a well-known theologian, philosopher, and cultural critic who had a profound influence on the evangelical movement in the 20th century.
While Schaeffer was not formally a part of the RPCES, his work had a significant impact on the broader theological and philosophical environment in which the RPCES operated. Schaeffer’s L’Abri Fellowship, which he founded in Switzerland, was instrumental in promoting biblical inerrancy, Reformed theology
His work helped bridge the gap between traditional Presbyterianism and broader evangelical thought. His involvement with the RPCES also helped solidify the connection between conservative Presbyterianism and the larger evangelical movement, which later played a significant role in the formation of the PCA.
Carl McIntire
Founder of the Bible Presbyterian Church
One of McIntire’s significant contributions was his involvement in the founding of the Independent Board for Presbyterian Foreign Missions (IBPFM) in 1933.
While McIntire was not directly involved in the founding of the Presbyterian Church in America (PCA) in 1973, his emphasis on doctrinal purity, opposition to liberalism, and commitment to the separatist mentality influenced many of the leaders who would later form the PCA.
Presbyterian Evangelistic Fellowship (PEF)
A revivalist and evangelistic organization that sought to keep Presbyterian churches rooted in biblical orthodoxy. It played a role in mobilizing conservatives within the PCUS who later joined the PCA.
Importance of the RPCES in PCA History
The RPCES played a crucial role in the history of the Presbyterian Church in America (PCA), which was formed in 1973 as a conservative alternative to the liberalizing trends within the PCUSA. Many of the founders of the PCA were from the RPCES, and the merger between the RPCES and the PCA in 1982 solidified the conservative Reformed tradition within American Presbyterianism. The RPCES’s commitment to biblical authority, doctrinal integrity, and missions was foundational in the formation of the PCA’s theological identity.
To summarize:
1920s-1930s: The conservative Presbyterian groups that would eventually form the RPCES began to take shape.
1965: The RPCES was officially established.
1982: The RPCES merged with the PCA.
Concerned Presbyterians
A lay-led group formed in the 1960s that opposed liberal theology and worked to rally conservative Presbyterians in the South. It actively supported efforts to form a new denomination.
The Presbyterian Journal
A conservative Presbyterian publication, led by Aiken Taylor, that provided a platform for voicing concerns about the theological drift in the PCUS. The journal helped unify those who later formed the PCA.
Morton Smith
A key theologian and the first Stated Clerk of the PCA, Smith provided a strong doctrinal foundation for the new denomination.
Jack Williamson
A leading elder who played a crucial role in organizing the PCA’s structure, ensuring it remained committed to biblical Presbyterianism.
the first moderator of the Presbyterian Church in America
Ken Keyes
Ken Keyes – A RE leader who was instrumental in mobilizing grassroots support for leaving the PCUS and forming the PCA.
Aiken Taylor
As editor of The Presbyterian Journal, Taylor was a major voice advocating for a new denomination, influencing pastors and laypeople to support the formation of the PCA.
The Presbyterian Church in America (PCA)
(PCA) was officially founded on December 4, 1973, in Birmingham, Alabama. The PCA emerged primarily from the Presbyterian Church in the United States (PCUS) (commonly called the Southern Presbyterian Church)
Timeline of Presbyterianism
17th & 18th Century: Beginnings & Early Organization
1683 – Francis Makemie, an Irish Presbyterian missionary, arrives in the American colonies.
1706 – First Presbytery in America is established in Philadelphia by Makemie and other ministers.
1717 – First Synod (Synod of Philadelphia) is formed from several presbyteries.
1729 – Adopting Act is passed, requiring ministers to subscribe to the Westminster Confession of Faith, with certain exceptions.
1741 – Old Side–New Side Split over revivalism and theological education.
Old Side: More traditional, emphasized ministerial training.
New Side: Supported the Great Awakening and revivalist methods.
1758 – The Old Side and New Side reunite.
1789 – The First General Assembly of the Presbyterian Church in the U.S.A. (PCUSA) is held in Philadelphia; John Witherspoon is a key leader.
1837 – Old School–New School Division over revivalism, theological liberalism, and missions.
Old School: Confessional, opposed revivalist methods and theological compromise.
New School: More open to revivalism and interdenominational cooperation.
1861 – Division of North & South:
The Presbyterian Church in the Confederate States of America (PCCSA) is formed (later renamed PCUS) due to tensions over slavery and political issues.
PCUSA remains in the North.
1869 – Reunion of Old School and New School in the North.
1870 – The Southern Church (PCUS) rejects reunification and remains separate.
1920s–1930s – Fundamentalist-Modernist Controversy
Theological liberalism grows in the PCUSA.
Auburn Affirmation (1924) rejects strict adherence to the “Five Fundamentals” of the faith.
1936 – Formation of the Orthodox Presbyterian Church (OPC)
Led by J. Gresham Machen, conservative Presbyterians leave PCUSA.
1933- The Independent Board for Presbyterian Foreign Missions (IBPFM) was formed in 1933 by a group of conservative Presbyterians in response to the perceived liberalism in the missionary work of the Presbyterian Church in the U.S.A. (PCUSA).
1937 – Formation of the Bible Presbyterian Church (BPC)
A more separatist group splits from the OPC.
1965 – Formation of the Reformed Presbyterian Church, Evangelical Synod (RPCES)
Emerges from the merger of the Bible Presbyterian Church-Columbus Synod and the Evangelical Presbyterian Church.
The Northern Presbyterian Church until 1958. (Old PCUSA)
In 1958, it merged with the United Presbyterian Church of North America (UPCNA) to form the United Presbyterian Church in the United States of America (UPCUSA).
1973 – Formation of the Presbyterian Church in America (PCA)
Conservative Presbyterians break away from the Southern Church (PCUS) due to theological liberalism.
1982 – The RPCES merges into the PCA, strengthening its theological and educational influence
In 1983, the UPCUSA merged with the PCUS (Southern Church), forming the current Presbyterian Church (USA) [PC(USA)].
What are some distinctives of the PCA? (1)
1- “God alone is Lord of the conscience (Only God has the right to bind a person’s conscience in matters of faith and worship—not human authorities, traditions, or commands.
No doctrine or command from men should be accepted if it contradicts Scripture (point a).
Even if a doctrine is not explicitly contrary to Scripture, it must still be governed by Scripture in matters of faith and worship (point b).
As a result, individuals have the universal and inalienable right to private judgment in religious matters—meaning they are responsible before God for their beliefs and practices and should not be coerced by human institutions.)
What are some distinctives of the PCA? (2)
2- Churches have the right to set their own standards for membership, ministry, and governance, as long as they follow what Christ has appointed.
This includes defining who can join (terms of admission), who can be a minister, and how the church is structured and governed.
However, churches are not infallible—they might set standards that are too strict (excluding those they shouldn’t) or too lax (allowing those they shouldn’t).
Even if a church makes a mistake, it is not violating the liberty of individuals or other churches—it is simply misusing its own authority.
What are some distinctives of the PCA? (3)
church authority and discipline as appointed by Christ for the edification of the visible Church. Here’s what it means:
Christ established church officers to fulfill three key roles:
Preach the Gospel
Administer the Sacraments
Exercise discipline to uphold truth and moral duty
What are some distinctives of the PCA? (4)
“Godliness is founded on truth. A test of truth is its power to promote holiness according to our savior’s rule, “by their fruits you shall know them” (Matthew 7:20) No opinion can be more pernicious or more absurd than that which brings truth and falsehood upon the same level.”
What are some distinctives of the PCA? (4)
“Godliness is founded on truth. A test of truth is its power to promote holiness according to our savior’s rule, “by their fruits you shall know them” (Matthew 7:20) No opinion can be more pernicious or more absurd than that which brings truth and falsehood upon the same level.”
What are some distinctives of the PCA? (5)
” While, under the conviction of the above principle, it is necessary to make effective provision that all who are admitted as teachers be sound in the faith, there are truths and forms with respect to which men of good character and principles may differ. In all these it is the duty both of private Christians and societies to exer-cise mutual forbearance toward each other.”
This statement means that while it is essential to ensure that those who teach within the church are sound in their understanding of the faith, there are certain issues or practices where Christians may disagree, even if they are of good character and hold similar principles. In these areas of disagreement, whether theological or practical, both individual Christians and church communities are called to show mutual patience, tolerance, and understanding. It encourages a spirit of forbearance and charity in the face of differences, rather than division or condemnation.
What are some distinctives of the PCA? (6)
“Though the character, qualifications and authority of church officers are laid down in the Holy Scrip-tures, as well as the proper method of officer investiture, the power to elect persons to the exercise of authority in any particular society resides in that society.”
This statement means that while the Bible clearly outlines the qualities, qualifications, and authority of church officers (such as elders and deacons) and the proper way to appoint them, the authority to choose individuals for these roles ultimately belongs to the local church or congregation. In other words, while the biblical principles govern how officers should be selected and what they should be like, the specific decision-making power to elect or appoint officers is given to the church community itself, not to an external authority.
What are some distinctives of the PCA? 7-8
All church power whether exercised by the body in general, or by representation, is only ministerial and declarative since the Holy Scriptures are the only rule of faith and practice.
Since ecclesiastical discipline must be purely moral or spiritual in its object, and not attended with any civil effects, it can derive no force whatever, but from its own justice, the approbation of an impartial public, and the countenance and blessing of the great Head of the Church.”
