God has appointed for the protection of the pulpit is biblically regulated and sincerely administered polity.[1] Note that polity is an instrument. Polity is not an end in itself. The proper end toward which biblical polity is aimed is the worship of God. Worship comprises the reading and preaching of God’s Word, along with various other indispensable elements. Thus, polity protects preaching.

After the 50th General Assembly of the Presbyterian Church in America (PCA), I had the unique privilege to spend 8.5 hours in my car with a founding father of the denomination. Dr. Joseph A. Pipa, Jr. and I made the long drive from Memphis to Greenville with much to talk about. We discussed our various interactions with friends, former classmates and (his) students, and the business of the Assembly.
At some point before I introduced my travel companion to Buc-ee’s for the first time, Dr. Pipa reflected on a felicitous feature of denominational health evidenced at this year’s Assembly. He remarked upon the impressive competencies and capabilities of many of the young pastors who took to the microphone to make floor speeches. He celebrated the rising generation’s knowledgeable, confident, and effective engagement with church polity and deliberation.
However, he did not stop there in his reflection. What he said next stuck in my mind as we made the trek home. The best I can do at this point is a paraphrase because I was driving, and not taking notes, at the time. Dr. Pipa said something along the lines of, “As happy as I am about how competent these men are in their polity, I certainly hope that they are at least as competent and adequately prepared to preach effectively as we all get back to the real work of ministry.” There is profound wisdom here for those of us who are increasingly interested and engaged in matters of polity.
I believe that Dr. Pipa’s point was that church government is subordinate to the worship of God. Rightly regulated church government exists for the sake of rightly regulated corporate worship. Because the ministry of the Word is a necessary part of corporate worship (a matter discussed at one point during the deliberations of the Assembly), our polity exists for the sake of preaching. In other words, polity serves preaching and is subordinate to it. How so? Specifically, polity protects the pulpit, and it does so in at least two ways.
In the first place, polity protects the pulpit from those who would otherwise abuse the God-ordained means of grace for their own advantage. The Apostle Paul pointedly charged the elders in Ephesus, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20:28).
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Written by J. Warner Wallace |
Friday, February 3, 2023
While the early believers certainly cared for those within the Christian community who were in need, they also courageously communicated the truth of the Gospel with the world around them. The scriptures tell us they were of “one mind in the temple”. What was this “mind” they shared? Repeatedly, and in spite of intense opposition, the apostles and their disciples entered the temple and preached the truth about Jesus. This courageous stand for the truth often brought them into conflict with the world around them.

The first community of saints reflected the power and nature of God with their lives. The early Church followed their Biblical example (recorded in the Book of Acts) as they emulated the nature and essence of the first disciples. The observations of those who witnessed the early Church should inspire and guide us. If we were to imitate the earliest energized believers, our churches would transform the culture and inspire a new generation. How can we, as Christians today, become more like the Church that changed the world and transformed the Roman Empire? We must learn the truth, strive for unity, live in awe, serve in love, share with courage and overflow with joy. These six important characteristics were held by the earliest congregations:
Acts 2:42-47And they were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. And everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. And all those who had believed were together, and had all things in common; and they began selling their property and possessions, and were sharing them with all, as anyone might have need. And day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, praising God, and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.
Six simple attributes were observed in the earliest believers. These characteristics can serve as a template and guide for those of us who want to restore the passion and impact of the early Church. If we employ them today, we’ll create healthy, vibrant, transformative churches. As grateful Christ followers, our gratitude should motivate us to share the truth with others:
Principle #5: Share with CourageThe Church must live a bold and fearless life surrendered to the cause of Christ:
“…and they were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. And everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. And all those who had believed were together, and had all things in common; and they began selling their property and possessions, and were sharing them with all, as anyone might have need. And day by day continuing with one mind in the temple…”

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Written by Glenn D. Jerrell |
Thursday, July 28, 2022
Good Presbyterianism should be caring because the sheep are cared for with Christ’s love.  Authority with a servant’s heart, as we know, may be used to care and shepherd the people of God for their good; on the other hand, authority can be sinfully wielded and twisted, thus inflicting damage on the sheep.

Introduction
When one is not a commissioner to a General Assembly (GA), the temptation to answer a speech while it is being given is absent because you don’t have the privilege of the floor. Listening to the proceedings at a GA is a true learning experience. That was my situation during the 88th General Assembly of the Orthodox Presbyterian Church (OPC). It is helpful to sit back and just take it all in. This article contains observations based on certain speeches on Overture 2 and Mike Myers’ two articles (here and here) published in the Aquila Report, as well as some historical reflections.
Overture 2, proposed to the 2022 GA of the OPC by the Presbytery of Ohio, approached abuse with a wide range of considerations that pastors, sessions, congregations, and presbyteries would find helpful in support of their gospel/shepherding ministries.
As an onlooker, it appeared that the opposition to Overture 2 by Mr. Myers and others ended up squandering a full hearing for the GA, the Ohio presbytery, and for themselves. How? The opposition sacrificed a comprehensive study of abuse, trading it for a partial, more limited consideration of the subject and leaving the larger controversy for another day. In the end, a substitute motion replaced the recommendations of the Presbytery of Ohio in Overture 2, which had also been supported by the Advisory Committee that examined the proposed overture. Adoption of the substitute meant that the church did not interact with all the points raised by both the presbytery and Mr. Myers, and further, the lengthy consideration of Overture 2 consumed so much time that important matters from other presbyteries received short shrift.
Mandate 1 of Overture 2I.A.1. Of Overture 2: “Collect, study, and develop resources related to the many forms of abuse that manifest themselves in the church (sexual, domestic, ecclesiastical, verbal, emotional, psychological, etc.).”
The substitute that prevailed squeezed much of the life out of Overture 2. What was adopted certainly needs attention but what the 88th GA adopted eliminated consideration of a wide range of issues our churches are facing today. The church needs help and instruction in recognizing both the spectrum of sins involved in abuse and the too often overlooked need of supporting the victims of abuse. Tragically, some of the concerns in Overture 2 must wait for another day for GA help. The committee the GA established could serve the church well by identifying areas that need further study.
Mandate 2 of Overture 2I.A.2.: “Produce and recommend to the church resources to equip pastors, sessions, and presbyteries to recognize and respond to allegations and and instances of abuse in ways that honor Jesus Christ, comport with the laws of the land, and promote justice for victims and perpetrators.”
Overture 2 was carefully thought out and well written. It shows due diligence. How do we respond to claims of abuse? Do we doubt the accuser? Do we affirm the accuser? Do we take the claim seriously? How do we protect the accuser? And what about the accused? How does the church respond to the accused? Do we believe them? Do we take their claims seriously? We need resources. When an adult says I was sexually molested as a child and I still dream about it, how does the church respond? When do you bring in the police? How do we respond to a congregant who seeks help with a manipulating minister or ruling elder? We need to practice listening. Hearing the stories of abused OPC members, of those who have felt pushed out of the OPC, and of a multitude of other situations, the depth of the problems and the need for instruction becomes clearer and more urgent. What about those who don’t feel safe at a presbytery meeting, or in a local church. These situations exist, they are real life. The Presbytery of Ohio obviously has a passion for pastoring the people of God in a full, rich, and loving way. Perhaps this could become a class for the Ministerial Training Institute of the OPC?
Mandate 3 of Overture 2I.A.3. “Recommend to a future General Assembly, if appropriate, possible amendments to the Book of Church Order that more explicitly address the sin of abuse.”
Yes, there are some changes that might be considered to better serve in a wide array of abuse cases. Our current book provides adequate protection for the accused but what about the accuser? They also need consideration and protection. All need shepherding. What about protections for the victims of sin, that is a man or woman, a boy or girl, those in the pew? The subject matter of Overture 2 must not be forgotten because the OPC needs to address the pastoral questions raised by abuse. “Again I saw all the oppressions that are done under the sun. And behold, the tears of the oppressed, and they had no one to comfort them! On the side of their oppressors there was power, and there was no one to comfort them” (Ecc. 4:1 ESV).
The four grounds provided for Overture 2 (see below) provide the rationale for the recommendation of the Presbytery of Ohio.
Mandate B of Overture 2B. “Authorize the committee to invite Christians knowledgeable on the topic of abuse to assist the Committee as non-voting consultants.”
At the Assembly, the above quoted section of Overture 2 sparked a significant amount of controversy. Those in favor of II.B of Overture 2 ended up making a number of speeches during debate, but not as many as the opponents.  An amendment to replace the words “Christians knowledgeable on the topic of abuse” with “North American Presbyterian and Reformed Council (NAPARC) officers” failed. But the substitute reveals gaps in biblical thinking. The substitute would have severely restricted who may be consulted. It was asked “will it be required that these Christians hold reformed convictions?” This substitute would have had the effect of failing to consult with
1) Reformed churches around the world;
2) men and women in the OPC holding the general office of believer; and
3) knowledgeable men and women in the church universal.
Does not the “NAPARC officers” amendment contain an implicit assertion that only Reformed Christian officers have contributions to be made on the subject of abuse, and that there are no contributions to be made by non-Christians, thus denying common grace?
The above gaps reflect a less than robustly biblical engagement with God’s people and the world around them. Each of the points above were mentioned in speeches made on the floor. The Assembly listened and the “NAPARC officers” substitute was defeated.
Ground 1 of Overture 2“Allegations and instances of misuse of power of various kinds (commonly termed ‘abuse’) have become increasingly known in our society and in the church. Reports, testimonies, and confessions of abuse raise complex legal, theological, and pastoral issues we cannot minimize, ignore or dismiss.”
The suggestion made that Overture 2 is possibly opening the doors of the OPC to a woke understanding of abuse is baffling.  Where are the signs of the OPC going woke? This suggestion sounds hollow. Is the article questioning whether large areas of the sin of abuse exist? The best way to avoid being accused of following the world is not to ignore issues raised by the world, but to outthink the world on these issues.
Ground 2 of Overture 2“The sins of abuse are expressly forbidden by Scripture and the Westminster Standards. (For example, see 2 Timothy 3:2–5; Jude 7; Exodus 21:15; Deuteronomy 22:25–27; also, WLC 135 and 139) and are especially heinous as they are ‘against the express letter of the law,’ ‘many commandments,’ ‘admit of no reparation,’ often involve various other aggravations (WLC 151); and have devastating and life-long effects on victims (2 Samuel 13:1–22).”
Is there a psychologizing of sin in this overture, especially in II.2 above, as has been suggested by Mr. Myers? The desire of Overture 2 is very plainly to identify abuse as sin and to deal with it biblically. There is no hint of separating abuse from sin. Mr. Myers’s article states, “There seems to be a movement in the church seeking to dislocate abuse from the category of sin.” Overture 2 seeks to deal with abuse as the sin that it is and nothing less.
We should not allow a justified opposition to our culture’s concern about micro-aggression to blind us to the real suffering that God’s people undergo in our fallen world — sometimes even at the hands of those who should be protecting them.
Ground 3 of Overture 2“It is the responsibility of the elders of Christ’s Church to exercise their authority, jointly and severally, to shepherd those under their care by guarding against such sinful behavior; to care for those victimized by the sins of others; and to exercise judicial discipline for such sins in terms of the goals expressed in Book of Discipline I.3.”
Good Presbyterianism should be caring because the sheep are cared for with Christ’s love.  Authority with a servant’s heart, as we know, may be used to care and shepherd the people of God for their good; on the other hand, authority can be sinfully wielded and twisted, thus inflicting damage on the sheep.
Ground 4 of Overture 2“Giving careful study to the complexities and consequences of abuse will help us recognize and remedy gaps in our theology and practice in order that we might more effectively minister to victims of abuse with the hope and consolation of the gospel and more readily confront perpetrators of abuse with the need for repentance and faith in Jesus Christ.”
Are we not to bear the burdens of others? The multiple trials, complaints, and appeals in our assemblies are humbling. Are we informing our consciences with the study of these questions in the light of Scripture? Do we have a sense of rightness that exposes any self-righteousness? We need to discuss these issues in our judicatories to make us aware of the dangers of sin. It needs to be done in a brotherly and loving way without intensity and anger blasting those with whom we disagree and whom we shepherd. Good procedures are a blessing but they are not the purpose of our existence and they are not the gospel. Our imperfections reflected by the issues raised in Overture 2 deserve to be heard in our prayers of confession each Lord’s Day. Where we have fallen short in understanding the complexities and consequences of abuse, we need the assistance of Overture 2 to help us seek to recognize abuse and help those who are the oppressed, the wounded, and the traumatized.
As Rachael Denhollander suggests in a tweet, we need to give “…careful study to the complexities and consequences of abuse….” There are “…incredibly important dynamics to understand with abuse, especially the way abusers wield the trauma they have caused, and the victim’s self-defense to flip the narrative.” There is much about abuse that we do not recognize as fully as we should. We need to be humble and take these things to heart!
ConclusionMuch of the material in this article is gleaned from the minutes of the General Assembly. I did not take time to go through the PSE minutes to document this. Since the issues were given their final appeal at GA and final decisions were made by GA, I thought it best to look at the record from the settled outcome. The most painful reflection that ought to be pursued is not addressed in this paper: do the fissures in the PSE still exist? What is being done to heal the wounds? Answering that goes beyond what I am writing here, but is important to note.
Overture 2 still provides a thorough look at what we need to be learning and thinking about. The Overture remains available for any presbytery, session, individual, or group to use. Although the mandate of the committee has been narrowed, the ideas do not need to be shelved. The real-life questions and stories remain. The PCA has recently completed its own report on the subject of abuse. Both the OPC and the PCA studies will supply some help but both are unduly limited in their approach. Overture 2 is certainly the boldest and best path.
Glenn D Jerrell is a Retired Minister in the Orthodox Presbyterian Church (OPC); he is living in Knoxville, Tenn.
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