The new presbytery held its first meeting June 26, 1973 with Rev. Ross Bair moderator and Rev. Donald Esty stated clerk. The churches included: Covenant in Ft. Lauderdale, Coral Springs (Now First Church) in Coral Springs, Spanish River in Boca Raton, Seacrest Boulevard in Delray Beach, Lake Osborne in Lake Worth, Faith Church in Wauchula, and in the Miami area were Granada, Kendall, Trinity, LeJeune, Pinelands, and Shenandoah. The total communicant membership of the presbytery was nearly 6,000 with Granada the largest congregation having 1,413.

The Presbyterian Church in America (PCA) has its origin predominately in the southern states. You cannot get any farther south than Key West, Florida, but anyone that has driven down the peninsula knows life in the lower state is different from that in the panhandle and the central region. South Florida is a haven for retirees from colder climates as well as a multi-ethnic mix of peoples from Central and South America and the Caribbean islands. Not only does one hear English, but also Spanish, Portuguese, and Creole (language of Haitian immigrants). What is likely not known is the importance of the churches of South Florida Presbytery to the PCA and particularly the influence of one church in Miami.
In September 2019 the building on Southwest 8th Street in Miami, Florida, formerly used by Shenandoah Presbyterian Church, had been sold and was razed to make room for new high rise buildings. The congregation had been organized in 1927 but was dissolved by South Florida Presbytery of the PCA in 1998. Dissolution resulted from difficulty adapting to ministry in the dramatically changed parish because over the years Spanish speakers moved into what became the Calle Ocho community. Shenandoah was organized under the ministry of Rev. Daniel Iverson as Miami was rebuilding following a devastating hurricane in 1926 that killed 372, injured over 6,000, and made portions of the rapidly growing city rubble. Times of death and destruction can be used by the Holy Spirit to show individuals the frailty of life, lead them to question its meaning, and direct them to comprehend the effects of sin and the fall not only in the creation with its whirlwinds but also within themselves.
It was a prime time for Pastor Iverson to begin a congregation in a rented facility that grew to fill in later years the impressive property that was razed (an earlier church burned down). He retired from Shenandoah in 1951 but it appears he continued ministry as a presbytery evangelist.
Shenandoah started mission churches during Iverson’s ministry. He conducted a home Bible Study that seeded First Church, Miami Springs, with him participating in founding LeJeune Presbyterian Church and another church in Alta Vista. He was the organizing pastor of Key Biscayne Presbyterian Church beginning services in a restaurant called the Jamaica Inn with organization taking place June 19, 1955. Daniel Iverson died at the age of 86 on January 3, 1977 in Hendersonville, North Carolina.

The process for founding the PCA’s Gold Coast Presbytery (now South Florida Presbytery) began Sunday, June 3, 1973. In an interview reported the next day in The Miami News article, “Presbyterian Churches Here Vote to Quit,” Pastor Robert Ostenson of Granada Church in Coral Gables said that the first five churches had decided to leave and form a new denomination with his own congregation garnering a unanimous vote of 737 communicant members in attendance. Religion editor Bob Wilcox went on to comment that of particular concern for the departing churches was the “liberal-conservative rift” with the liberals wanting to “temper” the teaching of the Westminster Confession of Faith regarding “the absolute sovereignty of God” and its affirmation of “the infallible word of God.” Up for consideration at the impending General Assembly of the PCUS (the denomination from which the churches were separating) were revisions that would weaken the system of doctrine in the Confession. Note here that events leading to the founding of the Orthodox Presbyterian Church in 1936 had included concerns about revising the Confession by the PCUSA.
As other churches in South Florida voted to leave, the tally was ten by June 5. In December when the National Presbyterian Church (renamed PCA the next year) met for its First General Assembly two other churches had been added with twelve making up what became South Florida Presbytery. The new presbytery held its first meeting June 26, 1973 with Rev. Ross Bair moderator and Rev. Donald Esty stated clerk. The churches included: Covenant in Ft. Lauderdale, Coral Springs (Now First Church) in Coral Springs, Spanish River in Boca Raton, Seacrest Boulevard in Delray Beach, Lake Osborne in Lake Worth, Faith Church in Wauchula, and in the Miami area were Granada, Kendall, Trinity, LeJeune, Pinelands, and Shenandoah. The total communicant membership of the presbytery was nearly 6,000 with Granada the largest congregation having 1,413. Other churches were interested in leaving the PCUS but in some cases could not do so because they had loans from the denomination that would come due if they left.
The Miami Herald, June 23, 1973, provided information about the churches separation from the PCUS in a three part article. The first summarized events thus far and presented the theological and economic aspects of the division. The second section provided four reasons for remaining with the PCUS as expressed by Rev. John Huffman, and the third section stated four reasons for leaving. Representing the argument for leaving was Ruling Elder Kenneth Keyes of Shenandoah Church.
The first reason to leave included theological topics such as ministers being ordained that denied the virgin birth. This theological reason may be familiar for some readers since J. Gresham Machen wrote a book on the virgin birth as he faced similar circumstances with the PCUSA in the 1920s. Another issue addressed by Keyes was ministers holding to universal salvation and denying the necessity of redemption through Christ. He also criticized “Ethical humanism and biblical higher criticism which minimize the authority of the Word of God.”
The second reason was an economic one. Keyes was concerned that if churches wanting to leave the denomination waited too long they might not be able to keep their property because of a proposed merger between the PCUS and the UPCUSA (PCUSA). If this union was accomplished Keyes and others believed church properties would be held by the denomination and not the congregation because it was the policy of the UPCUSA.
Keyes does not mention the spirituality of the church as he expressed the third reason, but it is the appropriate category. He was concerned about “pronouncements and social action [that] presents serious questions of constitutionality.” That is, the work of the church is concerned with spiritual issues, and he was troubled that increasing involvement of the denomination in political and social issues would detract from gospel ministry.
The fourth reason for separation was his belief that educational materials published by the denomination presented nonbiblical concepts on sex, marital fidelity, abortion, divorce, remarriage, and drugs. He believed that “at the grass-roots level” the PCUS was committed to “historic Christianity,” but contended that those in control of the denomination were out of touch with the majority of church members. How often do church members and citizens of nations express concern that their leaders are out of touch with the people? For Elder Keyes, the only alternative was a new church.
In this semi-centennial year of the PCA it is good to remember those who worked to establish a confessional denomination dedicated to the infallible Word and the Great Commission. Of the original churches in South Florida Presbytery, Covenant withdrew from the PCA; Trinity and Shenandoah were dissolved; and LeJeune merged with Granada. The other churches continue in South Florida Presbytery except for Spanish River which is in Palm Beach County within the bounds of Gulfstream Presbytery, organized 2005. Even though Shenandoah Church is gone, the legacy of its leaders like Teaching Elder Daniel Iverson and Ruling Elder Kenneth Keyes continues in the PCA.
Dr. Barry Waugh attends Fellowship PCA in Greer, SC. This article is used with permission.
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Church members often expect a silver bullet. I’ve learned over the years that church members can see a consultation to be like taking a car to be serviced and repaired. Once a few issues are handled, the car (or the church) is like new, and they can get back to business as usual. Church members are ready to accept change until the change affects them. When church members hear the caution that a consultant will likely recommend changes for the church, they often accept that they are fine with it. And they are fine with it until it affects them personally. 

I did my first church consultation in 1988. Since then, I have been involved in hundreds of consultations of different ilk and varying depth.
I am not the brightest person, but I can lead a church consultation with ease. I am glad, because we had more consultation requests in 2023 than I have ever seen in my experience in this ministry. The ease by which I consult is not due to my intellect, but to the fact that I have done so many. Patterns develop. Solutions become obvious. Objections can be anticipated.
When a church leader contacts us to discuss a consultation, that leader often asks us about our “success rate.” For most church leaders, they define success as a numerical turnaround. Others have a specific problem they want us to solve. For them, the consultation is a success if the problem goes away.
So, how do we answer the question? What is our success rate? If you define success like church leaders did in the previous paragraph, our consultation success rate is only about one-half.
In case you did not read closely, I want to say it again. We only succeed in our consultations in one out of two cases. That is 50%. That is abysmal.
But on the positive side, we’ve learned the one major factor that most often determines success in church consultations. Let’s look at that one key factor. You might be surprised.
The Main Factor
I love my primary physician. He is not only a great doctor, he’s a very good friend. Though I don’t frequent his office that much (I am thankful for good health), I do enjoy (most of) the visits. Recently, we got into a discussion about his “success rate.” He is considered one of the best diagnostic physicians in the business.
Though my doctor did not give me a quantitative success rate, he did tell me that it is lower than he wishes. Of course, I asked him why.
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We must acknowledge that men throughout our culture and churches are in need of much soul care.  The answer is not therapy that in addition to being atheistic in origin is contrary to the nature of men.  Instead, the answer is Scripture, which was given by God through the pens of men to speak to the hearts of men.  Scripture is uniquely suited to help all people address their problems, including helping men approach problems in a masculine way.  Therefore, when men cannot find sufficient help in male discipleship relationships, men need biblical counseling.

Strengthen the weak hands, and make firm the feeble knees. Say to those who have an anxious heart, “Be strong; fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you.”
-Isaiah 35:3-4, ESV
Recently, I discussed how to approach depression, suicidal thoughts, and anxiety biblically.  These along with anger, trauma, substance abuse, and a myriad of other issues are commonly seen in biblical counseling.  I discussed the need for biblical counseling in general here, but many of these issues disproportionately affect men, and men often avoid counseling.  So while all Christians can benefit from biblical counseling, this post focuses on men.  We will see that the Bible (and therefore biblical counseling) is uniquely suited to help men.
The Problem
Are men really affected disproportionately?  Recent statistics show that more women than men are affected by them, anxiety and depression, though men have higher rates of substance abuse.  However, one fact in particular suggests that the problem may be much worse than reported.  Of nearly 100,000 suicides in 2021 and 2022, almost 80,000 were men.[1]  This shows that women seek help much more often than men do, thus making it appear that less men struggle with these issues.  Many professionals have observed this, calling it a men’s mental health crisis.  In this, they are not wrong.  Our society gives men ample reasons to be depressed and anxious—enough to turn to substances and suicide.  It demonizes men and glorifies women in the name of “equality”, making every woman out to be a queen and ever man a monster such that one can unironically ask questions like “are men worthy of compassion?” and “do we even need men anymore?”.  It presumes guilt whenever a man is accused by a woman, urging everyone to “believe all women” regardless of evidence.  It encourages women to set impossible expectations for men then leave or commit adultery when “their needs are not being met”, destroying their husbands’ lives through no-fault divorce.  A family court system stacked in women’s favor then makes marriage an all-risk-no-reward proposition for men—at least from a secular perspective.  This is not to disparage the institution of marriage itself.  After all, I recently commented on the beauty of biblical marriage.  However, no-fault divorce has eliminated any societal accountability for husband and wife to uphold their marriage vows.  Without that, men have everything to lose and nothing to gain from divorce and therefore marriage.  Finally, this perverted society works tirelessly from childhood to squeeze males into a feminine mold, demonizing their masculine distinctives as “toxic” such that they become effeminate, assume they are defective, or rebel and become abusive.  All of this men’s sense of removes purpose, which is a very important anecdote to depression.  So yes, there is a men’s mental health crisis, which should surprise no one.
If it is so bad, why aren’t men getting help?  Scholars point to stigma regarding men and mental health, a general hesitation for men to talk about their emotions, and even “toxic masculinity”.[2]  There is like some truth in that (except for the toxic masculinity part), but I propose a simpler explanation.  Perhaps men who suffer from depression and anxiety refrain from seeking treatment because of their perception of the treatment itself.  Unlike medical treatment—which men are notorious for avoiding as well—mental health treatment often involves therapy, which is the last thing most men want to do.  The prospect of lying on a couch talking about your childhood with a stranger and then talking endlessly about feelings is somewhat less preferrable than undergoing a root canal.  Furthermore, it is obvious enough to be cliché that men are solution-oriented.  Men want to troubleshoot the problem, identify the root cause, and solve it.  But due to the complexity of the issues in question, psychology and psychiatry often cannot offer such solutions.  Therefore, therapy—at least in men’s minds—is reduced to “talking it out”, which seems futile. It all seems very feminine, and in a culture that is working hard to strip men of every last vestige of masculinity, can we really fault men for not wanting to go to therapy that could threaten to emasculate them even further?[3] I have no idea whether that image bears any resemblance to actual therapy, but this is a case in which perception is more important than reality.  The perception alone is enough to scare most men away from therapy.  If only help for men could be found coming from wise and masculine men.  If only manly men from “the good old days” wrote a book to men that addressed these problems in a way that acknowledges their masculinity.
The Bible’s Masculinity
Such a book exists: the Bible.  This may come as a surprise since the broader American church has largely feminized Christianity.  The worship songs, sermons, and ministries of many churches cater so much to women that men can feel very out-of-place, leading them to believe that the Bible is not for them.  Every word of Scripture is infinitely profitable for all Christians, whether male or female, but to counter the error of feminization in our churches, we need to stress the masculinity of Scripture.  First, every word of Scripture was inspired by the Holy Spirit, who like the Father and Son is repeatedly portrayed in Scripture as male.  He inspired men to then write those words down—not people in general, but men in particular.  Moses, David, Solomon, Israelite historians, and the prophets were all men, as were the apostles, Mark, Luke, James, and Jude.  And of course the Gospels record the words of Jesus, the perfect man.  Even passages spoken by women, such as the songs of Miriam and Deborah, the prayer of Hannah, and the Magnificat, were recorded by men.  The only passage of Scripture attributed to a woman is Proverbs 31, which was an oracle from the mother of King Lemuel.  But like the others, it was relayed by a man to male writers, so it too is the words of a man recorded by men.
Much of Scripture was written to, for, and about men.  Job and his friends were all men.  Many of the psalms were written as battle songs for the Israelite army.  Much of Proverbs is written from father to son.  Many of Christ’s teachings were directed at specific men, and several of the epistles were written to specific men.  It should be unsurprising then that the Bible is written in a way that appeals to masculine strength.  Even in the songs of Miriam, Deborah, and Mary, one cannot help but notice the themes of conquest and strength.  From Abraham to Hezekiah, the narrative of Scripture is full of the exploits of the men in war.  Abraham defeated five kings to rescue Lot (Genesis 14).  Joshua led the Israelites to defeat the Amalekites during the exodus (Exodus 17).  Caleb claimed Hebron mainly because he would have to fight giants there (Joshua 14:6-15).  Then there’s most of Judges followed by Saul and his armor bearer defeating an entire Philistine garrison by themselves (1 Samuel 14), David’s entire life and Mighty Men, and many others.
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