Written by W. Robert Godfrey |
Thursday, May 11, 2023
Among the Reformed churches, eventually three marks were identified: faithful preaching of the Word, faithful administration of the sacraments, and faithful exercise of discipline. In focusing on the marks of the church, the Reformers were not saying that all a good church needs to have are the marks of the church. They focused on the marks because the marks make the true church recognizable. The church of Christ has many more characteristics than the three marks. But these characteristics—we might mention prayer, fellowship, devotion—are not so easy to observe. The marks are important because they display the faithfulness of the church.

If you move to a new town, you have to find a new church. The search for a new church can be difficult and frustrating. If you pick up the Yellow Pages and look under “church,” you are likely to confront a bewildering array of possibilities. Perhaps you already have some fairly definite ideas of what you want in a church. You may be looking for a good youth group or active senior citizens group. You may want a powerful preacher or a certain kind of music. You may be very loyal to one denomination or you may like to “shop around.”
What should you be looking for in choosing a new church? Your first concern should be that the church be a “true church.” You do not want to choose a church that is part of a sect or a cult. You do not want a church that still bears the name of church, but whose lampstand Christ has removed (Rev. 1–3). How do you recognize a true church? This question was acute at the time of the Reformation. The Roman Catholic Church in the sixteenth century basically argued that Christ preserved the true church through the work of the pope, the bishop of Rome. The true church is easy to recognize because it is in fellowship with the pope. Any church that does not submit to the pope is a false church.
The Reformers did not accept Rome’s approach. They argued that the true church is not marked by submission to a supposedly infallible apostolic office—the Papacy—but by acceptance of apostolic truth. Luther declared that “the sole, uninterrupted, infallible mark of the church has always been the Word.” The true church is marked by submission to the Scriptures.
Anyone familiar with the Reformation knows the importance of the Bible in the formation of Protestantism. Against the claims of the medieval church that tradition, bishops, and councils were authoritative along with the Bible, the Reformers insisted that the Bible is the only absolute authority for Christians. The Bible must judge all traditions and church officers and assemblies. It is not surprising then that the Reformers taught that the centrality of the Word is the key mark of the true church. As one of the Reformation confessions put it, the true church is known “in short, if all things are managed according to the pure Word of God, all things contrary thereto rejected, and Jesus Christ acknowledged as the only Head of the Church” (Belgic Confession, Article 29).
This general recognition of the Word as the mark of the true church came to specific expression. Among the Reformed churches, eventually three marks were identified: faithful preaching of the Word, faithful administration of the sacraments, and faithful exercise of discipline.
In focusing on the marks of the church, the Reformers were not saying that all a good church needs to have are the marks of the church. They focused on the marks because the marks make the true church recognizable. The church of Christ has many more characteristics than the three marks. But these characteristics—we might mention prayer, fellowship, devotion—are not so easy to observe.
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Ruling elder Tom Fisher (Cambridge, MA) was elected as moderator. Elder Fisher is the third ruling elder to ever serve as moderator of the synod. He is also the second African-American to serve as moderator. Tom’s wisdom and grace as well as high practical knowledge of the RPCNA Constitution and rules for ordering a meeting made him an excellent choice as moderator.

The 192nd synod of the Reformed Presbyterian Church met on the beautiful campus of Geneva College from June 11-15, 2024. Often we meet in IN, but it was nice to be home at Geneva. About 150 delegates from around the nation (and Japan) attended and, as church courts are public meetings, several interested Reformed Presbyterians from Beaver Falls and elsewhere sat in on the week’s meeting.
Ruling elder Tom Fisher (Cambridge, MA) was elected as moderator. Elder Fisher is the third ruling elder to ever serve as moderator of the synod. He is also the second African-American to serve as moderator. Tom’s wisdom and grace as well as high practical knowledge of the RPCNA Constitution and rules for ordering a meeting made him an excellent choice as moderator.
Each morning began with worship and the court sat under preaching, prayer, and the singing of Psalms. Our theme for the week was related to God’s desire for mercy, not sacrifice. The first sermon was the “retiring moderator’s address” by Dr. Pete Smith (Wilkinsburg, PA). Dr. Smith preached a riveting message from the Sermon on Mount, even giving cases of conscience in his sermon that “named names” from previous actions of synod describing how to apply mercy to areas of disagreement. Other sermons included a message from Dr. CJ Williams (RPTS); Rev. Iain Wright of the Orthodox Presbyterian Church; and Rev. Ed Blackwood (Colorado Springs, CO). The singing of Psalms was also an important part of our worship each morning.
First time delegates and new members of the court were introduced. There were twelve new ruling elders at synod and six new pastors. The new pastors included Revs. Ryan Alsheimer (Walton, NY); Hunter Jackson (elect in Broomall, PA); Jon Sturm (Lafayette, IN); Yusuke Hirata (Japan); Keith Dewall (Washington, IA) and David Witmer (Seattle, WA). Fraternal delegates were also introduced and they were heard from later in the meeting. We were brought greetings from delegates from various denominations with whom we have fraternal relationships. The most significant of these was Rev. Matt Dyck from the newly formed Reformed Presbyterian Church of Canada. They have been a denomination for one year and described their first year experience in terms of a young man moving out of his parents home: “Food is expensive and rent is expensive.” We are grateful for them being our brothers to the North.
Each presbytery was able to present a report of their work in the past year. It is noteworthy that three pulpits are open in the Pacific Coast Presbytery and they could use our prayers and help. The Midwest Presbytery has planted a Mandarin speaking congregation in Little Rock, AR. The Great Lakes-Gulf saw a year of healing and working towards greater unity. Atlantic, in the Northeast, reports good news from our most heavily populated region of the country. Japan gives thanks for Yuske Hirata finishing his PhD from Queens University in Belfast and look forward to seeing how God will use him at Kobe Theological Hall and in Japan. St. Lawrence is laboring with less congregations this year as their Canadian churches are now part of the new Canadian denomination. The RPCNA currently has 93 congregations. In those 93 congregations there were 183 baptisms and 165 professions of faith last year.
The boards and agencies each gave reports as well. We heard from Dr. Calvin Troup of Geneva College and he spoke about the various ways that Geneva is a distinctively Reformed Presbyterian college. It was reported that there was a major college-adjacent land gift that will expand the size of the college. Plans are underway for new buildings on that land. The college also has seen a very high increase in enrollment for the coming school year. Dr. Barry York spoke about the work of the seminary. There have been a couple of difficulties this year due in part to Dr. Keith Evans’s sudden departure from the faculty (he is now a professor at RTS Charlotte) as well as the death of Dr. Jeff Stivason’s wife, Tabitha. The seminary reported on a major remodel of their main building, Rutherford Hall. Rutherford Hall was build in 1898 as the home of Durbin Horne called “The Gables.” Seriously, give money to this remodel of our 126 year-old building.
The RP Home also reported and there were two communications connected to the RP Home. One was a request to divest the home because it came to the court’s attention that the Roman Catholic Mass is being publicly served at the Home. After a long discussion, a committee was formed to investigate the relationship between the RP Home and the denomination. There was also a motion passed for them to begin revising their practices to preclude Roman Catholic and non-Christian “spiritual care.” It was also noted on the floor that the RP Home currently only has two RPCNA employees. A speaker urged pastors and elders to encourage their young people going into health care to consider working at the RP Home.
The missions arms of our denomination are divided between Home and Global Missions. Home Missions (HMB) reported on several church plant endeavors. A question from the floor squashed a rumor that the HMB sought to investigate congregations that choose to use older Bible versions or Psalters. The HMB president affirmed this was not true. Global Missions has been working on revising their bylaws. After a six year discussion on this with the synod, bylaw revisions were approved. We also heard good reports from several of our mission fields, many of which are in security-sensitive nations and are not written about publicly. Pray for these places and faces bringing the gospel in difficult soil.
The RP Trustees discussed two congregations that have left the RPCNA: the former West Lafayette congregation that left following a minor-on-minor sex-abuse scandal where the pastor and elders were disciplined. Our Dallas, TX congregation left the RPCNA for the Free Church (continuing). It was reported that Immanuel paid the Trustees around $300,000 in a settlement. (In the RPCNA, when a congregation dissolves its assets belong to the Trustees). The Trustees are currently working with Dallas on a settlement. Related to this, a committee was established to craft a policy on how a congregation can leave the RPCNA. A paper from the Bloomington session seeking “lessons learned” from the Immanuel sex-abuse case was returned to the session. A two year moratorium on the paper was put in place because the matter is “too raw” and “too soon” as mentioned. We may see that paper in 2026.
A committee to consider the biblical and theological appropriateness of our current practice of female deacons will report in 2025. A few questions from the floor about the nature of the committee’s work were asked. Another committee concerning recusals in appeals was heard. Some changes on who can speak and vote during recusals were made and the decisions were sent down in overture.
Much of our time was taken up in appeal and complaint and debating reports related to controversies. This is not a negative as the higher court is a court of appeals and established to hear complaints (See WCF 31.3). Several of these related to our practice of exclusive Psalmody, but can be divided into two: the first was a case of conscience instructing RP pastors and elders on how to participate in worship where exclusive psalmody is not practiced. The second related to a ruling elder-elect who took exception to our current practice (although he did believe that only songs from the Bible ought to be sung). For several reasons neither of these were sustained, but the Synod did re-affirm its commitment to a cappella psalmody via special resolution. Later in the meeting we heard that the elder-elect had come to affirm our position fully.
Two complaints led to reconciliation. A two year conflict between the Orlando session and the RP Home led to the beginning of reconciliation. The RP Home sued a former pastor of Orlando who was living at the home resulting in the synod admonishing the home for their sin against this minister. The RP Home has now repented of that and are making steps to make this right with the former resident and his family. The second was a complaint from the former minister and ruling elder of Phoenix against the Pacific Coast Presbytery. Their complaint was that the presbytery did not make a pronouncement of innocence after investigating an alleged relationship between a 17 year-old young man and an adult female. Part of that complaint resulted in the presbytery repenting of this as they did not find evidence of scandalous sin and another part included forming a commission to investigate this matter further. It is a very complicated and sensitive case, as you can imagine.
Rev. Jeff Yelton appealed a decision of the Midwest Presbytery to suspend his credentials for being insubordinate following counsel to take down or amend a website that promotes wine-only in communion. The issue was not so much about wine, but about the manner in which he wrote about those who promote the use of grape juice in the sacrament. Both contents of the cup are permitted for use in the RPCNA. Mr. Yelton’s complaint was not sustained and he remains under suspension.
We also heard a complaint and appeal from Mr. Ben Manring, a member of the Southside Indianapolis congregation, who was rebuked for an email concerning a ruling elder-candidate and why Mr. Manring believed this ruling elder-candidate was disqualified from office. The appeal and complaint was against the Great Lakes Gulf Presbytery for upholding the discipline after he appealed to the presbytery. The court sided with Mr. Manring concerning “irregularities in the proceedings” (upheld 77-20). Four other matters related to the appeal were not upheld. The Book of Discipline requires some action on the part of synod in overturning the discipline. A three man commission of former synod moderators will determine how that will occur.
Several other reports were given and some without oral presentations. This synod was a case study in the value of longer synods. There was little time for fellowship as it was a very busy week of labor for the kingship of Christ and the building up of his bride.
Nathan Eshelman
Orlando, FL
#RPSynod2024
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When our hearts and minds are in danger of being unnerved by the prospect of evangelism, we need to marinade our perspective in the assurance Jesus gave that a Helper would – and now has – come who would be the very ‘Spirit of truth’, sent from God the Father to stand alongside us in bearing witness to Christ. In that sense, no matter what our abilities or experience, we will only ever be Junior Counsel to the Senior Advocate that God has given in presenting the world with the case for Christ. 

Some years ago I was given the opportunity to move from my home in Northern Ireland and spend two years living and studying in Oxford. I had been offered a place to read for a theology masters at the university, as well as a position on an evangelism training programme run by a Christian apologetics centre in the city that I would do alongside my academic studies. I can remember being utterly flattered and enchanted by the opportunity: Here I was being invited to study at arguably the world’s most prestigious university; to be taught and mentored by people whom I regarded to be among the world’s leading Christian evangelists and apologetic thinkers. Yet when the romantic fantasies of Oxford’s dreaming spires faded and I sobered up to what the practical realities of going would demand, the inconvenient truth that the whole enterprise was actually a huge risk dawned on me rather uncomfortably. There was the professional and financial risk: Living and studying in Oxford would cost tens of thousands of pounds and going would mean abandoning both a job I enjoyed and an stable income, as well as having no guarantees of future employment once my studies were complete. There were the academic and psychological risks: Would I have the ability and resilience to cope with the intellectual and emotional challenges of so rigorous an academic environment? There was the relational risk: Due to circumstances beyond our control, my wife was unable to join me in Oxford for the first year. What pressures might this bring to our fledgling marriage and would we be able to cope? And there was even the faith risk: I had heard horror stories of deeply sincere believers who had had their faith shipwrecked when studying theology at top secular universities. How would my faith fair in the inevitable crucible of being confronted with ideas and arguments contrary to what I had hitherto believed?
As I crossed the Irish Sea heading for Oxford that September morning I had no idea what the answers to these questions would be. There were no guarantees that it would all work out positively, no assurances that I would not need to come home after one term to search for a new job and face the embarrassment of needing to explain the situation to people – some of whom had financially supported my going. Thankfully, none of these fears were realised and what transpired into the five years that my wife and I spent in Oxford proved to be the most beneficial and formative season of our lives so far. Yet it was an experience that we would never have known had we not been prepared to embrace the opportunity in spite of the inherent risks. As I left Ireland for Oxford that first day, all I had was an open door of opportunity, the promise that God would be with me, and a sense that this was what the Lord wanted me to do even though it didn’t come with any certifications that it would all work out. But it was enough. Like Moses (Ex. 3:12), I would have to discover in retrospect that this was precisely what God wanted me to do – and not because the entire experience was smooth or simple!
In many ways, Christian evangelism is a lot like this. There is simply no getting around the fact that public witness to Jesus is an inherently risky affair – no matter how gifted or experienced we might be. There is simply no guarantee that people will react positively to the Gospel or, indeed, to us as bearers of it. Jesus forewarned his disciples that even though God himself had specifically chosen them to bear his fruit in the world, many in that world would both hate and even persecute them on account of his name (Jn. 15:16-16:4). When they then began their witness to the world there were, of course, many who became followers of Jesus. Yet the New Testament is also painfully honest that they were also regularly maligned, misrepresented, socially ostracised and even imprisoned for communicating a message considered an offence to most Jews and foolishness to Gentiles (1 Cor. 1:23). If the absence of risk or the guarantee of a positive response had been a prerequisite for the apostles taking up the Great Commission they would have never left the Upper Room in Jerusalem. But, instead, they were utterly convinced that God has demonstrated His appointment of Jesus Christ as Lord and they were left in no uncertain terms by that Jesus that they have been given a mandate to take the message of His Lordship to the world, whatever the personal cost or risks. They were, therefore, fully persuaded that Christianity was public Good News. In their own words: ‘we cannot help speaking about what we have seen and heard’ (Acts 4:20).
Nothing much has changed on this front in the two thousand years since their witness: Jesus is still Lord and his command that his disciples publicly witness to the Gospel remains unchanged. Yet doing so continues to harbour various kinds of risk. There is the reputational risk: that once people discover our Christianity they will inevitably think less of us, either because we are in their eyes irrational, or just plain weird, or even because we are committed to certain values or ethics that they consider to be, at best, on the wrong side of history or, at worst, dangerously dehumanising. There is the professional risk: the legitimate concern that any conversations with colleagues about faith could be interpreted as proselytising and land us in trouble with the Human Resources department. There is also what we might call the counterproductive risk to the Gospel: this is the concern that some people have that, if they do try to evangelise, they fear that they will do such a bad job of it that they will actually be counterproductive to someone’s openness to Christianity – perhaps only confirming rather than debunking stereotypes – and, ultimately, creating more work for the Holy Spirit by compounding the confusion or scepticism of the person they share the Gospel with through their limitations and mistakes.  Add to these dynamics the new phenomenon of cancel culture, where any individual can be socially no-platformed because of something they said or did decades ago (even if it wasn’t in any way controversial at the time!), as well as the ways we have been perennially educated to approach the risks of Covid-19 over the last year. It’s probably no wonder then that the Risk Gap remains one of the biggest impediments we have to engaging in evangelism.
So what can we do to avoid allowing these inherent risks in Christian evangelism to hinder us from sharing the Good News of Jesus with others?
First, we need to continually remind ourselves that even though evangelism doesn’t come with a guarantee of success, it does come with the guarantee of God’s help and presence. Jesus personally promised that as you ‘Go therefore and make disciples of all nations…’, He will be ‘…with you always, to the very end of the age’ (Matt. 28:18-20). When our hearts and minds are in danger of being unnerved by the prospect of evangelism, we need to marinade our perspective in the assurance Jesus gave that a Helper would – and now has – come who would be the very ‘Spirit of truth’, sent from God the Father to stand alongside us in bearing witness to Christ. In that sense, no matter what our abilities or experience, we will only ever be Junior Counsel to the Senior Advocate that God has given in presenting the world with the case for Christ. We are, therefore, never alone in witnessing endeavours. Whether it’s in the staff room, at the gym, in the Sixth Form Centre, in university halls, at the pub with colleagues after a long working week, on the sports field, or around the kitchen table, the moment we open our mouths to communicate Jesus the most experienced, empowered and effective evangelist God ever has – or ever will – give the world is by our side supporting and enabling us. In fact, even if we should find ourselves unexpectedly hauled before authorities because of our faith, Jesus commands us that we are not to be anxious about how we will defend ourselves or what we shall say, “for the Holy Spirit will teach you in that very moment what you ought to say” (Luke 12:11-12).
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