South Florida Presbytery, 50th Anniversary of PCA
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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Conservative Apostles for Drag Queen Story Hour
Written by Ben R. Crenshaw |
Thursday, December 1, 2022
Let’s not deceive ourselves. The ideology behind Drag Queen Story Hour, seeks to undermine, overthrow, and replace the Founding vision of a moral and virtuous people governing themselves according to natural principles of morality and justice. By contrast, those pushing DQSH are working to establish a new regime built upon the lascivious desires of its erotically cultivated subjects, endlessly pursuing even greater depths of perversion and degeneracy. Pundits like David French and Paul Miller may think they are preserving peace, forestalling social conflict, and helping conservatives win religious liberty cases. Yet because of their confusion, they are de facto apostles for Drag Queen Story Hour and are actively helping to sanction its demonic progress.Though Drag Queen Story Hour (DQSH) events at local libraries are presented as innocuous, family-friendly gatherings that help elevate historically oppressed sexual minorities, their real purpose is deliberately subversive. “The drag queen might appear as a comic figure,” Chris Rufo writes in a recent expose in City Journal, “but he carries an utterly serious message: the deconstruction of sex, the reconstruction of child sexuality, and the subversion of middle-class family life.”
According to queer theory advocate Gayle Rubin, traditional concepts of sex and gender were mythologies constructed by powerful, heteronormative forces that sought to persecute those with non-conforming sexual orientations, explains Rufo. By combining a metaphysic that denied that sex, gender, and marriage were unchanging essences and an oppressor-oppressed binary, Rubin hoped to turn traditional sexual norms on their head. In her book Gender Trouble, Judith Butler continued Rubin’s postmodern project by adding the concept of performativity as a mechanism of social change. Once gender’s malleability was established by calling its very reality into question, gender performance through crossdressing, transvestitism, and transgenderism intentionally blurred the lines between the real and unreal, moral and immoral, acceptable and unacceptable.
Once drag ideology gained a foothold in the academy, drag advocates, according to Rufo, sought to rebrand drag performances as family-friendly, educational story hours in local libraries. But DQSH actually created a new childhood paideia: the stimulation of “queer imagination” among children that would teach them “queer ways of knowing and being” and disrupt the so-called oppressive bourgeois norms their parents had taught them. As Rufo explains, “the goal was not to reinforce the biological family but to facilitate the child’s transition into the ideological family.”
Drag Queen Story Hour seeks to destroy childhood innocence and introduce the most demonic forms of sexual perversion into public life: pedophilia, incest, bestiality, necrophilia, race fetishism, and prostitution.
The “Conservative” Case for Drag
Rufo’s journalistic endeavors help cast new light on the conservative kerfuffle over Drag Queen Story Hour. In a now infamous comment during a debate with Sohrab Ahmari, political commentator David French called DQSH “one of the blessings of liberty.” How did he propose handling DQSH going forward? By holding fast to “viewpoint neutrality,” a term stemming from twentieth century Supreme Court rulings that redefined prior free speech and obscenity jurisprudence. “Handle bad speech with better speech. Counter bad speakers in the marketplace of ideas, not through the heavy hand of government censorship,” said French. Yet Rufo’s revelation that DQSH is a brazen attempt to overthrow the foundations of the created order shows that French’s advice is naive at best. DQSH is the rotten fruit of licentiousness, the manifestation of a disordered conception of the public good and a sign of a weak government that no longer has the will to pursue good and punish evil.
Unfortunately, David French isn’t the only one to get hoodwinked into accepting liberal twentieth century Supreme Court rulings. In his recent book, The Religion of American Greatness: What’s Wrong with Christian Nationalism, Paul D. Miller calls for a qualified embrace of neutrality.
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God’s not “They:” Divine Pronouns Matter
The Bible’s gendered language is no accident of history. Rather, it tells us significant things about God and His attitude toward His Bride, the Church. It is not coincidental that our lives are given to us as gendered beings; rather, it reveals aspects of the greatest love story in human history. God is the Father, Christ is the Groom, and the Church is His beloved Bride, for whom He conquered death itself.
Last week, professor of religion Mark Silk suggested that we should use the pronoun “they” when referring to God, instead of “He.” Writing over at Religion News Service, Silk offered a couple of “textual” arguments to support his admonition, but his primary aim was to update our God-talk with what he called “the imperative of gender-inclusive language.”
Silk isn’t the first to suggest something like this. And, it’s not strictly accurate to say his ideas promote gender inclusivity. Calling God “she” or “her” or “Mother” was a way to dismantle the patriarchy not so long ago, but, in this cultural moment, the call is to de-gender God altogether, along with everything else, including us.
Silk’s best theological argument is that Elohim, a common Old Testament word for God, is plural. However, while Elohim is technically plural, so are the Hebrew words for face, panim, and Egypt, Mizraim. No one suggests that plural pronouns are required for these words. This grammatical quirk of Hebrew isn’t as significant as Silk makes it.
The more significant problem with Silk’s idea is that by abandoning biblically gendered language, we abandon the words God chose to describe Himself, and this alters our understanding of God. While God doesn’t reveal himself as “male” in an embodied gendered sense (like humans), God does uniformly use masculine terms to reveal Who He is. He acts like a mother, according to a few passages in Holy Scripture, but He reveals Himself as the Father throughout Holy Scripture.
This may not seem like a big deal. Some will argue that God is a big boy and can handle being called “her” or “zhe” or “they.” Plus, others add, God is infinite, beyond our comprehension. He can’t be bothered by pronouns. To that, I reply, No way.
Call your spouse by the wrong name, and see if it matters. Describe your wife as you want her to be, not the way she is… what will she say?
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The Thunderous Roar of John Knox
Many may have preferred Knox to simply tolerate Mary, Queen of the Scots, but he could not tolerate what he did not believe to be biblical. There are too few men like this today. Knox was not a man who tolerated sin or opposition to God’s Word in any manner, but he was a man committed to the truth of God’s Word and ways. This commitment to God and His Word would even lead him into the life of a slave in the French galley, but even there, he would remain committed to the Lord, longing for the day when he would once more preach His Word.
Preaching the Word of God is one of the most blessed tasks a man may be called to perform. However, just as James warns that not all should desire to teach—for their judgment will be all the harsher before Christ (James 3:1)—many others prove to be ineffective communicators of gospel truth because they have failed to apprehend by faith the very conviction of truth needed to be a true preacher of the Word of God. Though various styles are used in preaching, and though God can take a man who mumbles, stumbles, and studders and make much of his message, the one who is not convicted of the truth will not a good preacher make. The point is not as much oratoary ability, but zeal for God and His Word.
John Knox, the Scottish Reformer, was one of those blessed men who possessed, from all accounts, both pathos and ethos; that is, Knox possessed the rare ability to passionately communicate what he held most dear: The Word of God. While the aim of preaching is never to entertain or produce a manufactured emotional response, true Gospel preaching will often thunder forth from a pulpit whether or not the preacher is himself emotional. The Word of God carries with it a distinct power to rouse up faith, conviction, repentance, and a turning towards Christ within the hearts of sinners as the Holy Spirit performs the act of regeneration (Rom. 10:17). But man is much less likely to preach that which he does not believe or care about. Therefore, the one who is convinced of the truth of Scripture and convicted by it cannot do anything other than stand upon the Word of God, will be, of necessity, a compelling communicator of Gospel truth.
John Knox was such a man. From the time his pulpit ministry began, right up until his death, Knox thundered forth the Word from the pulpit and wrote ferociously with his pen. James Melville, having gone to see Knox in 1571 only one year prior to his death, wrote:
“Of all the benefits I had that year was the coming of that most notable prophet and apostle of our nation, John Knox, at St. Andrews. I heard him teach the prophecies of Daniel that summer and the winter following. In the opening of his text he was moderate the space of a half an hour, but when he reached the application he made me tremble so much that I could not hold the pen to write. He wielded this power when in bodily weakness, for he had to be helped into the church and lifted into the pulpit where he had to lean on his first entry. But when he came to his sermon he was so active and vigorous that he was like to beat the pulpit into pieces and fly out of it.”[1]
The Scottish reformer, even frail in weak in age, was bold as a lion while tender as a lamb and always a bulwark of true, Christian faith. There is much, then, that the Christian who lives in a society intolerant towards Christians can learn from this powerful Saint of the past.
Bold Proclamations
Knox is, perhaps, best known today as a thunderous preacher of the Word of God who embodied the righteous man of Proverbs 24:1: He was as bold as a lion throughout his ministry, whether preaching to the masses or standing against “Bloody” Mary, Queen of the Scots. Protestant Christians were typically not tolerated in Knox’s day, and the reformer often found himself facing various modes of persecution. Yet, he never once stopped boldly proclaiming the truth.
This courageous preaching was an admirable feature of his ministry. In his exceptional and succinct biography of Knox, Iain H. Murray writes:
“It was said of [Knox] when he died that he ‘never feared the face of man’; and that is true of him… He was never afraid to be alone, and to stand alone. His was the same heroic character that you see in Martin Luther standing in the Diet of Worms and elsewhere.
“But consider him as a preacher. His great characteristic as a preacher was vehemency.”
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