If the intention of the American revision was to commend a biblical principle of pluralism, then it seems odd that non-pluralistic (theonomic) principles within the American standards were not reworked along with WCF 23.3.

Kevin DeYoung recently wrote that in 1788, American Presbyterians revised chapter 23 of the original Westminster Confession of Faith (WCF) because many “grew wary of granting coercive powers to the civil magistrate and were drawn to more robust notions of religious liberty”. DeYoung reasons that by virtue of the revision, “Presbyterians in America rejected an older, European model of church-state relations whereby the magistrate was obligated to suppress heresies, reform the church, and provide for church establishments.” DeYoung goes on to say that “it’s important to recognize that the two versions of WCF 23:3 represent two different and irreconcilable views of the civil magistrate.”
DeYoung cites other changes to the American standards outside chapter 23 and observes that “[the] most significant change is in chapter 23, where the third article was almost completely rewritten, reflecting a new understanding of church and state that allowed for more toleration and gave much less power to the magistrate over the realm of religion.”
First, a clarification is in order, which is not a criticism per se. Given the religious nature of the Westminster standards and sound Presbyterian polity, the church’s subordinate standards neither grant nor deny coercive powers to the civil magistrate. Nor is it true that they “gave much less power to the magistrate over the realm of religion.”
By the nature of the case, confessions are not in a position to do either, though they may acknowledge civil power and declare that it comes from God.
Not to belabor the point but the purpose of the Confession is to put forth the system of doctrine taught in Scripture, which includes general principles pertaining to the duty and power of the civil magistrate. Consequently, whether the civil magistrate has certain dutiful powers over the church or not, such power is not transferred or taken back by the will of the church. The church may only declare the biblical boundaries of such power. If she tries to grant (or give) it because it is not hers, then it is not hers to give. (In other words, it would have already belonged to the civil magistrate and couldn’t be granted to it by the church.) Yet if the church tries to take it back because it is rightfully hers by divine appointment, then it never truly left her. (The church would merely need to recognize her power and act according to it.)
Consequently, we must be careful in saying that our Presbyterian forefathers “gave much less power to the magistrate over the realm of religion” and “grew wary of granting coercive powers to the civil magistrate and were drawn to more robust notions of religious liberty.” If “granting” and “gave” means allowing, permitting, bestowing etc., then hopefully they didn’t think they granted or gave coercive powers to the civil magistrate. If what was intended by “granting” and “gave” is that they got tired of acknowledging the civil magistrate’s coercive powers, then fine. (Again, this is merely intended to be point of clarification given the common confusion over the ministerial and declarative functions of the church.)
With that clarification aside, my focus as it relates to the article will be on the WCF’s revision that pertains to church and state, with particular attention given to the claim that the two versions (England’s and America’s) are irreconcilable on the matter of religious pluralism. That specific concern will be considered in the larger context of Westminster’s civil ethics. (For brevity sake, I won’t spend time on points of agreement or possible agreement as they relate to the principles of civil ethics.)
The American Revision:
The American revision confesses that Protestant denominations should be protected from being prevented to assemble and worship without violence or danger. The standards further state: “It is the duty of civil magistrates to protect the person and good name of all their people… and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.”
Some have tried to maintain that “all religious and ecclesiastical assemblies” refers back to the duty of civil magistrates to protect only Christian denominations and, therefore, may not be applied to non-evangelical assemblies whether trinitarian or not. For instance, some have argued that the revision does not suggest in any context that public synagogue worship as well as the sacrilege of the Romish mass is to be protected under the law. It seems to me that such a reading of the revision is not only strained but would render the American emendation awkwardly superfluous. If so, then the Confession is stating now, by its revision, that false worship is to be protected under the law. Notwithstanding, if that contradicts the original standards, then it necessarily contradicts WCF 19.4 along with Westminster Larger Catechism 108 (WLC 108).
Before delving into the reason why the revision does not contradict the original with respect to religious pluralism, it might be helpful to consider those two portions of the standards (WCF 19.4 and WLC 108) in order to see how they complement both the original and the revision.
The duties required in the Second Commandment are…the disapproving, detesting, opposing, all false worship; and, according to each one’s place and calling, removing it, and all monuments of idolatry.WLC 108
Surprising to most, elders and deacons who subscribe to the Westminsters standards vow to disapprove of all false worship and seek its removal, even through the civil magistrate. Ordained servants also vow, according to WCF 29.4, to consider the mass a corruption of the Lord’s Supper. Consequently, faithful elders and deacons desire to see the centerpiece of Roman Catholic experience lawfully removed from the land. Consequently, faithful ordained servants are in this sense theonomic and do not advocate for a principle of religious pluralism. Accordingly, I find this troubling:
Gone from WCF 23:3 in the American revision are any references to the civil magistrate’s role in suppressing heresies and blasphemies, in reforming the church, in maintaining a church establishment, and in calling and providing for synods…. In its place, the American revision lists four basic functions for the civil magistrate relative to the church…(4) protect all people so no one is injured or maligned based on his or her religion or lack of religion.Kevin DeYoung
Given WLC 108 (along with WCF 19.4, which will be touched on momentarily), Christian citizens should do all within their influence to ensure that all heresies, blasphemies and false religions are suppressed. Consequently, if DeYoung is correct regarding the American standards, then not only does it contradict the original, it also contradicts itself!
Because of what WLC 108 clearly states, consistent antinomians who have taken up a similar position to DeYoung‘s have been constrained to limit the scope of WLC 108 to families and the Christian church in order to relieve any possible inconsistency between the alleged pluralism of chapter 23 and the theonomic import of WLC 108, which without qualification declares opposition to all false worship. In other words, in order not to allow the revised standards to contradict itself, WLC 108 has been reinterpreted to mean that only heads of family and presbyters may purge false worship in the home and Christian church respectively, but civil magistrates may not do so as WLC 108 plainly teaches when it speaks of removing all false worship and monuments of idolatry.
Additionally, WCF 19.4 must be reinterpreted as to now oppose its originally intended meaning.
To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.WCF 19.4
Ordained servants who subscribe to the Westminster standards have vowed to believe and teach that civil magistrates are obliged to apply Israel’s civil laws according to their general equity.
In order to reconcile WCF 19.4 with the alleged advocacy of the principle of pluralism found in WCF 23.3, the general equity of Israel’s civil sanctions can no longer apply to modern day civil sanctions. Instead, as Rick Phillips, representative of many ordained servants in the Reformed tradition, has unabashedly stated:
While there is an undisputed wisdom contained in this civil law it can not be made applicable to any nation today, since there are no biblically sanctioned theocracies now…They are transformed into the judicious application of church discipline.Rick Phillips
Such a rendering cannot be derived from the standards. The claim is exegetically preposterous and has suffered from philosophically dubious argumentation. The translation defies the plain meaning of words and the proof-texts, while cashing out as an outright abrogation of the civil law as opposed to preserving its general equity in the civil sphere. (See also discussion on William Perkins’ use of general equity, the epistemological conundrum and logical incoherence of R2K, and an overview of the disagreement.)
If the intention of the American revision was to commend a biblical principle of pluralism, then it seems odd that non-pluralistic (theonomic) principles within the American standards were not reworked along with WCF 23.3. It seems highly unlikely that the unambiguous requirement of the second commandment should no longer be applied to the civil sphere without a word of explanation by American Presbyterians. Moreover, if American Presbyterians sought to teach that the plain teaching of WCF 19.4 no longer applies to the civil magistrate but instead applies to the church, then it seems axiomatic that such a bald claim must be deduced from the standards and not just assumed and asserted. (Special Pleading: If x then y, but not when it hurts my position.) However, if revision 23.3 does not contradict the original, then we can continue to take WLC 108 and WCF 19.4 at face value without contradiction. That is the common sense approach, especially if it can be shown that the American revision does not oppose the original Confession on the subject of religious pluralism. However, if the revision denies the original, then the revision is inconsistent with other portions of the Westminster standards (given the plain and unaltered portions of WCF 19.4 and WLC 108).
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While pornography can excite us for a time, it never lasts—it only ever leaves us feeling empty and unsatisfied. In contrast, God in Christ offers eternal joy, lasting satisfaction, and contentment that transcends our circumstances. No matter what stage of the journey you’re at in finding freedom from porn, look to Jesus. Renew your commitment to the Lord.

Christian men struggle with pornography at alarmingly high rates and Christian women aren’t immune to this struggle either. If you’re a Christian of either sex ensnared in pornography, it can be a lonely place to be. But don’t despair. There’s hope in Christ.
You can find multiple resources to help with this fight, but as a place to start, here are five practical ways to respond.
1. Don’t Rationalize
Years ago, I heard of a pastor caught up in pornography. When confronted by other church leaders, he replied, “Most guys struggle with it.” In other words, “It’s not that big of a deal.”
Sadly, his reaction is all too common.
In your heart, you know viewing porn is a big deal. First and foremost, it’s sin. Not only are you sinning against a holy God, but if you’re married, you’re sinning against your spouse (Matt. 5:27–28). Tim Challies has argued that when you look at porn, you commit at least eight sins.
There are plenty of ways one might justify it: At least I’m not committing adultery. Or: There’s worse stuff I could be viewing. But you’re called to be a vessel of purity and righteousness unto God. And his Word is clear:
Sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. (Eph. 5:3–5)
The first step to forgiveness and recovery is to stop rationalizing your behavior. Nobody addicted to porn will find victory by minimizing it. Healing begins with acknowledging your sin before God (Ps. 32:5). Also, confess to particular people who should know—your spouse, a church leader, or a trusted friend (James 5:16).
Don’t try to hide your sin.
2. Repent
Having confessed your sin, it’s time to repent. Think of repentance as doing a 180 in how you think and live (Acts 26:20). You’re acknowledging you were wrong and God was right. You’re confessing your need to change.
Repentance is characterized by godly sorrow and genuine grief.
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The SJC recommends that Missouri Presbytery (MOP) utilize the AIC report on Human Sexuality to help protect the peace and purity of the church by acknowledging where the “statements of some speakers at Revoice 18 may have differed from the propositions in that Report.” MOP, commendably, took action to protect the peace and purity of Memorial Presbyterian Church by alerting the congregation to erroneous beliefs promoted at Revoice 18. Now, they must act in a similar manner by recognizing the errors of Revoice 18 to the broader church with hopes of maintaining the peace and purity of the Church.

Earlier this week, byFaith Online published an article entitled SJC Concludes Action on Matters Related To Revoice 2018. In that article TE Larry Hoop states, “this concludes the matters that have been before the SJC related to Revoice 18 involving TE Greg Johnson, the Session of Memorial Presbyterian Church, and Missouri Presbytery.”[1] This statement summarizes the determination of the Standing Judicial Commission’s (SJC) ruling on the three cases concerning the revoice movement and Side-B homosexuality (Investigation into the views of TE Greg Johnson, Revoice 18 conference at Memorial Presbyterian church, and the request to assume original jurisdiction over the TE Greg Johnson case).
It is true that the SJC is a commission that acts on behalf of the General Assembly and functions much like the Supreme Court in the United States. The Book of Church Order (BCO) states this concerning the SJC’s work: “in the cases committed to it, the Standing Judicial Commission shall have the judicial powers and be governed by the judicial procedures of the General Assembly. The decision of the Standing Judicial Commission shall be the final decision of the General Assembly” (BCO 15-5).[2] With that said, there is still more work to be done – and more actions to be taken – in the courts of the Presbyterian Church in America (PCA) regarding the Revoice controversy.
Mending the Controversy
The work before the PCA is substantial and demands careful attention. There are at least three actions that can be taken to help mend the current division in the PCA: follow the SJC’s recommendation, amend the BCO, and lead the church as churchmen.
Following the Standing Judicial Commission
First, Missouri Presbytery (MOP) should follow the “Amends” laid out in the SJC report. The SJC has called on MOP to “hold a new hearing” (BCO 43-10) that focuses on the following matters:
What steps must MOP take to make clear to the broader Church the errors that were identified in Presbytery’s various investigations with regard to some of the teachings at Revoice 18, particularly with regard to Theological Judgments 2, 3, and 5, and what steps must MOP take to fulfill its responsibilities to protect the peace and purity of the broader Church under BCO 11-3, 11-4 and 13-9(f) in light of those errors?[3]
The SJC argues that Theological Judgments 2, 3 and 5 of MOP’s report found error within Revoice 18, but declined to act upon that error. The SJC states, “MOP unnecessarily restrained itself by the incorrect criteria for review that it opted to follow in evaluating the teachings of Revoice 18. Consequently, it did not take adequate action with respect to the errors that it had identified.”[4] The SJC has requested MOP to address the following Theological Judgments:
“Revoice 18’s use of the terminology in question, though confusing to some and potentially unwise, was not a grave and serious doctrinal error” (Theological Judgment #2).
“We concur with the CIM’s judgment that the evidence was such that this question as to whether a ‘gay beneath the gay’ exists could not have been judged to be a key teaching of Revoice, but continues to have the potential for becoming a grave and serious error if it begins to play a more central role, and thus we exhort those involved with Revoice to consider our position on this matter” (Theological Judgment #3).
“We concur that i) celibate SSA believers face complex barriers in developing friendships with people of the same gender and that, ii) Christians must labor to empathize with this difficulty and that, iii) it was unwise and hence an error of judgment rather than an error striking at the vitals of religion for Revoice leaders to be entertaining publicly the possibility of celibate partnerships without more careful boundaries proposed and that, iv) TE Johnson adequately warned about the dangers of these type of friendships in his own Revoice 18 talk.” (Theological Judgment #5)[5]
The SJC recommends that MOP utilize the AIC report on Human Sexuality to help protect the peace and purity of the church by acknowledging where the “statements of some speakers at Revoice 18 may have differed from the propositions in that Report.”[6] MOP, commendably, took action to protect the peace and purity of Memorial Presbyterian Church by alerting the congregation to erroneous beliefs promoted at Revoice 18. Now, they must act in a similar manner by recognizing the errors of Revoice 18 to the broader church with hopes of maintaining the peace and purity of the Church.[7]
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[1] Larry Hoop, “SJC Concludes Action on Matters Related To Revoice 2018,” 2022.
[2] The Book of Church Order of the Presbyterian Church in America (Office of the Stated Clerk, 2021).
[3] SJC, “Decision on Complaint: TE Ryan Speck v. Missouri Presbytery,” 2022, 11–12.
[4] Ibid., 8.
[5] Ibid.
[6] Ibid., 14.
[7] Ibid., 11.