Ordination is a reminder of the Lord Jesus Christ’s ongoing care for his church. When we attend a service in which men are ordained to office in the church, we are witnessing the faithful love of Christ for his bride. And that is a blessing indeed!

Most Presbyterians have attended an ordination service, but many Presbyterians don’t fully understand what they are witnessing. What exactly is (not) happening when men are ordained to office in the church? What are the benefits and blessings of ordination to the church’s officers?
The PCA’s Book of Church Order defines ordination as “the authoritative admission of one duly called to an office in the Church of God, accompanied with prayer and the laying on of hands, to which it is proper to add the giving of the right hand of fellowship” (BCO 17-2). In the New Testament, we see the church’s officers doing just this. We find both examples of ordination (Acts 6:6, 13:3; 1 Tim 4:14; 2 Tim 1:6) and commands to ordain men to church office (Tit 1:5; 1 Tim 5:22). Ordination is, therefore, a biblical ordinance.
But what does ordination mean? Some might be familiar with the sacrament of holy orders in the Roman Catholic Church. According to Rome, “grace is conferred by sacred ordination” such that “a character is imprinted [upon the soul of the ordinand] that can be neither erased nor taken away.”[1] Such a high claim rightly provoked strong Protestant reaction at the time of the Reformation. In the centuries since, some have feared that practicing ordination in any form invites superstition and ritualism into the life and ministry of the church.
The Presbyterian doctrine of ordination captures the balance reflected in the teaching of the Scripture. As James Bannerman has well stated the point, “ordination is less than a charm, but it is more than a form.”[2] It is, on the one hand, “less than a charm.” The Bible sees ordination neither as a sacrament of the church nor as a transaction in which grace is transmitted from one or more church officer(s) to another. It is, on the other hand, “more than a form.” Ordination is not a rite of human devising that the church is free to disregard. Nor is ordination without significance in the life and ministry of the church.
What exactly, then, is taking place when a man is set apart to the office to which he has been elected and called by the church?
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The overture enables the PCA to speak into an urgent issue, while mitigating the perception that Christians condone or support political violence. And if such acts happen in the future, the Statement will distance the denomination from any violence done in the name of Christ.

Four days before Christmas of 2021, the adult child of a Loudoun County, Virginia, school board member received an anonymous note saying, “It is too bad that your mama is an ugly communist wh*re. If she doesn’t quit or resign before the end of the year, we will kill her, but first, we will kill you!”
Loudoun County is within the boundaries of the PCA’s Potomac Presbytery, which also includes our nation’s capital. In recent years, Washington D.C. has witnessed various displays of violence, from across the political spectrum. On one end of the divide, rioters vandalized buildings, set cars on fire, and assaulted police. On the other end, rioters also assaulted police to storm the U.S. Capitol and disrupt certification of election results.
But Washington D.C. is hardly alone. Election officials in several states have been threatened. A police precinct building in Portland, Oregon, was set on fire. An actionable plot to kidnap to the governor of Michigan was thwarted by the F.B.I.
And some of these acts of violence and intimidation have been done in the name of Jesus.
Concerned by this downward slide in American political discourse, Chris Hutchinson (pastoring in Blacksburg, VA) and I (pastoring in Arlington, VA) felt it was time for the Church to speak, through a “Statement on Political Violence” calling members of the PCA, the broader Church, and a watching world to peaceful expressions of political objectives. Our initial draft soon became a group effort, representing a broad spectrum of teaching and ruling elders. As a combat veteran, Chris particularly encouraged soliciting input from military veterans, who have thought long and hard about the proper and improper use of force. Once the overture was submitted to Potomac Presbytery in January, the MNA Committee sponsored two forums for members of the presbytery to carefully consider every word and refine the document. The MNA Committee unanimously recommended the overture to Potomac, which approved the Statement by a very large majority.
The Statement asks the General Assembly to approve four resolutions:

To remind the PCA that our highest allegiance is to Jesus Christ
To condemn political violence, especially that which is done in the name of Jesus
To pray for peace in our country during the General Assembly
To encourage the PCA to pursue peace in the public square

Throughout the process of drafting the overture, important questions were raised:

What is the biblical and confessional support for these resolutions?

The overture cites several passages from Scripture and the Westminster Standards, such as Jesus’ command to his followers to “love your enemies, do good to those who hate you.” (Luke 6:27). How the Apostle Paul exhorted Christians facing opposition in the capital of the Roman empire, “if possible, so far as it depends on you, live peaceably with all.” (Romans 12:18). How the Westminster Larger Catechism states the duties required in the sixth commandment include “peaceable, mild and courteous speeches and behavior, forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil.” (WLC 135).

Why is this overture necessary?

The United States has witnessed a striking increase in political violence and intimidation in recent years, from across the political spectrum, including arson, assaults on government buildings, and a growing number of personal threats to public officials. Why the increase?
Experts who have studied the causes of political violence cite several factors, including polarization, marginalization, and despair. Polarization not only pushes people towards political extremes but also portrays opponents as existential threats. Marginalization occurs when various groups perceive they have lost status or influence. And ultimately, despair sets in when hope in the peaceful political process is lost.
Unfortunately, all such factors are present today, and increasing. The Department of Homeland Security, the Federal Bureau of Investigation, and other national and state agencies report they are anticipating more acts of political violence.
Recent polls underscore this concern. A January 2022 poll by Quinnipiac University showed that 58% of Americans believe “the nation’s democracy is in danger of collapse.” A November 2021 survey by the Public Religion Research Institute indicated that 18% of all Americans, i.e. members of both major parties and independents, agreed that “true American patriots may have to resort to violence in order to save the country.” Pause for a moment to think what that means. Nearly one in five Americans—roughly 52 million adults—think political violence may be necessary. One might be tempted to dismiss such an extraordinarily large number as an exaggeration. But what if merely 1% of those who condone political violence were willing to act on their beliefs? That would mean 500,000 adults would be willing to assault a police officer. 500,000 adults would be willing to vandalize a government building. 500,000 adults might even be willing to assassinate an election official or member of Congress. And even more terrifying, what if the actual percentage were higher than 1%? Clearly, there is reason for concern.

Does this overture call for pacifism?

The Statement rejects acts of violence by private individuals, but it does not advocate pacifism. The overture expressly affirms the Lord has granted the power of the sword to civil governments and honors the service of members of law enforcement and the military. It also cites the Westminster Larger Catechism, which states the sins forbidden in the sixth commandment include “all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions.” (WLC 136).

Does the Statement delegitimize the American Revolution?

Before we put pen to paper, we considered whether a statement rejecting political violence might appear to question the legitimacy of the American Revolution. Ultimately, we chose not to refer to the War of Independence as we weren’t asking the courts of the PCA to render a political judgment on matters that properly belong to individuals and civil magistrates. Instead, we wanted to speak into the situation before us—one in which Americans are condoning or supporting political violence and intimidation.
At the same time, we wanted to avoid language where someone might infer the overture questioned the American Revolution. Thus, the Statement explicitly condemns “unlawful expressions” of political violence. In contrast, the Declaration of Independence was unanimously approved by the Second Continental Congress, which consisted of elected representatives of the 13 states. That same Congress established a Continental army, elected a commander-in-chief of the army, and oversaw the war effort. Such actions are a far cry from the “unlawful expressions” of political violence by unelected, private citizens we see today.

What does the overture actually hope to achieve?

First, the overture enables the PCA to speak into an urgent issue, while mitigating the perception that Christians condone or support political violence. And if such acts happen in the future, the Statement will distance the denomination from any violence done in the name of Christ.
Second, the overture provides guidance to our members how to engage in debates in the public square, namely by rejecting violence and intimidation, and instead, by speaking with wisdom, love and grace. By modeling civility, the Church has an opportunity to be salt and light in our divisive culture.
Third, if the overture prevents even one act of violence, it will be well worth our discussion. We aren’t so naïve as to think an overture from the PCA is going to heal our country. But if the Statement results in one less threatening note, one less assault, one less building vandalized, one less life needlessly ended, the effort would be more than worth it.
And most importantly, we hope to honor Christ by affirming to one another and a watching world that Jesus is worthy of our highest allegiance, and that we trust him as our sovereign and gracious King.
Read Overture 26
Scott Seaton is a Minister in the Presbyterian Church in America and is Pastor of Emmanuel PCA in Alexandria, VA
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He can’t have actual, biblically defined shepherds in his life. Biblical shepherding would mean his idols would be exposed and eradicated; it would mean crucifying his lust for recognition. And that’s not something he’s prepared to do. So, he can tolerate superficial shepherding, just as long as so-called shepherds keep a safe distance from him. Diotrephes is fine with distance-shepherding, which is no shepherding. That way, leadership pose less of a threat to his self-exalting endeavors. This is how Diotrephes operates. He is unteachable to godly people in his life who challenge his pride.

If you have been in church long enough, you’ve probably seen him. Or maybe you have been him. He’s not always easily recognizable at first. But eventually, he will irresistibly make himself known. The apostle John dealt with him at one point:
I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. 10 For this reason, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words; and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire to do so and puts them out of the church (3 John 9-10).
Diotrephes. He was one of the guys who made it into the Bible because of sinful pride.
Diotrephes is a dangerous guy. He’s a hazard to himself. He’s a danger to new disciples. He’s a threat to the unity and purity of the church. So, how can we recognize him? Here are a few things that help us diagnose a spiritual Diotrephes. As we consider these things, it behooves not-yet-perfected believers to beware of a little bit of Diotrephes in ourselves.
1. He lusts for recognition.
The inerrant Scripture tells a dark picture of him: “I wrote something to the church, but Diotrephes, who loves to be first…” (3 John 9). There is one word in Greek, which is translated “loves to be first.” It’s a compound word, that means “loves first.” And it’s not a good desire to want to excel at something.
Instead, it’s a devastating diagnose of pride’s plaguing of the soul. Here is the idea of the word: to have great affection for prominence. A craving for notoriety. Ambition for approval. Lust for recognition. Infatuation for importance. An adoration for appreciation. A passion for pre-eminence. To worship others’ applause. A devotion to superiority.
This is a catastrophic trait in a man. He lusts for recognition and has a sick infatuation with personal praise. It would be better to have anything said about you than, “he loves to be first.” The sin of Diotrephes was the same as Satan. “You said in your heart, ‘I will ascend to heaven; I will raise my throne above the stars of God’” (Isa. 14:13).
The spiritual Diotrephes lusts for recognition.
2. He thinks he is superior to other believers.
Next, Scripture says he “loves to be first among them” (3 John 9). Diotrephes might plug into a church. But he’s after an “among them.” He wants people near him; around him so that he can be first among them; so that he can be above others. He sees himself as above other believers.
If he wants to be with other believers, typically it is so that he can gratify his craving for significance. He wants to be around people, but not because he cares for them. Instead, he craves a following. He lusts for a following around whom he can pose as lord and king.
Paul said that this is also one characteristic of a wolf: “I know that after my departure savage wolves will come in among you, not sparing the flock; 30 and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:29–30). One of the chief marks of a wolf is that he wants to draw away people after himself. Here is the sinister intersection between Diotrephes and wolves. A spiritual Diotrephes sees himself as superior to other believers
3. He uses the church and ministry to gain recognition for himself.
Diotrephes gets involved in churches. He professes to have a high, correct, and biblical view of the church.
But there is a dark reality behind it all. Here’s what can happen. At first, he seems like someone who sincerely wants to plug in and become a healthy functioning member of the body of Christ. He will enter a church and hang there for a bit. People might not notice that he’s a Diotrephes. Some might be impressed and mesmerized by how much he serves. But underneath it all, he has a burning passion for recognition. Because he is not crucifying his heart’s infatuation for importance, it will continue to grow.
Now, in a healthy, biblical church, it takes much time and testing before someone can become a leader. Sound New Testament churches understand that true, tested, and affirmed biblical character is shown, not in months, but years.
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