Reformed Presbytery in North America

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The Reformed Presbytery in North America (RPNA) is a religious denomination with beliefs in Protestantism, Calvinism, Presbyterianism, and more particularly Covenanting. It traces its history in North America to 1840, but also refers to the Reformed Presbytery in Scotland for prior history. It may be referred to as the Steelites after David Steele.

1 History
2 Doctrine
- 2.1 Important Doctrines
- 2.2 Terms of Communion
3 References
4 Footnotes
5 External links

[edit] History

The RPNA (originally simply known as the Reformed Presbytery) was officially formed in 1840, when two ministers (David Steele and Robert Lusk) and three elders (William McKinley, William Wylie, and Nathan Johnston) protested and separated from the Reformed Presbyterian Church of North America (RPCNA). Their reasons for separation were that the RPCNA "has corrupted the doctrines and worship, and prostituted the government and discipline of the house of God".[1]

While the RPCNA claimed to trace its roots to the Reformed Presbytery in Scotland (and the Westminster Confession of Faith and Covenants, National and Solemn League), the RPNA declared that they were not being faithful in this, so the separation was an effort to return to the true doctrines and practice of their forefathers in Scotland. In 1863, the American church merged with those who had remained faithful in the British Isles against what they held to be defections introduced into the churches there.

Throughout their history in North America, the RPNA has remained small. Because of the belief that a presbytery requires two congregations and ministers^[2], they have had difficulty keeping the presbytery established. The official presbytery was dissolved in 1845 when one of their ministers, Robert Lusk, died. It was re-organized in 1854 when James Peoples joined (after leaving the Associate Presbyterian Church (Websterite)). Again in 1887, it was dissolved when David Steele died. Following this, they continued to exist, but without a presbytery. Instead they conducted general meetings. Many of the congregations and praying societies had grown elderly, and at times, newer generations did not stay with the church. Correspondences between them dwindled and representatives from some of the remaining groups do not appear in the minutes of the general meetings. The last available minutes from this period were in 1929. The last known congregation officially disbanded in 1994, although by that date, they were not in all things strictly adhering to some of the church's official positions, and were accepting preaching from the same Reformed Presbyterian denomination that their fathers and grandfathers had left.

In August 2000, the Reformed Presbytery in North America was re-organized by two ministers (Greg Price and Derek Edwards) and three elders (Greg Barrow, Lyndon Dohms, and David Hart). [3] Although they came into contact with the name and beliefs of the Reformed Presbytery without having had direct contact with what had remained of the Reformed Presbytery into the late 20th Century, nevertheless, adopting the very same terms of communion without modification would indicate that they are the direct descendants of the Reformed Presbytery in North America constituted in 1840. Due to undiscovered doctrinal conflict in June 2003, Derek Edwards removed himself from the presbytery and it was thereby again dissolved. Presently they exist under the title, RPNA General Meeting as a group of united societies.

[edit] Doctrine

The RPNA shares many distinctives with other Reformed denominations such as the RPCNA and to a lesser extent the OPC and PCA. Distinctives such as the regulative principle of worship, presbyterial church government, and adherence to the Westminster Confession of Faith are beliefs that are not unique the RPNA.

[edit] Important Doctrines

Perpetual Obligation of the Covenants - This is the main distinctive which separate the RPNA from other denominations. The RPNA believes that the Covenants sworn in Scotland in the 16th and 17th centuries remain binding on them, as they are the same moral person^[4] as the church that originally swore the covenant.
Historical Testimony - The belief that as the church throughout history is the same moral person, we are duty-bound to uphold to the highest attainments of our ecclesiastical forefathers. Failing to do so would be considered backsliding. Thus, all faithful church rulings and declarations become binding church standards. All historical attainments are ultimately measured for their faithfulness to (and are subordinate to) the Holy Scriptures.
Forbidding of 'Occasional Hearing' - The belief that attending worship in churches (or any other ceremonies where ministers act in an official capacity, such as weddings and funerals) which are seen no longer to be faithful is sinful. While at various times in the 17th century, this did not preclude ministerial and Christian communion with the faithful churches amongst the continental Reformed churches, though there remained some areas of disagreement or lack of reform amongst them, not yet being reformed, it separated the covenanters during the times of persecution from the unfaithful episcopized clergy of the Scottish National Church, as well as others who had remained faithful at the first, but later accepted sinful indulgences in order to procure some degree of toleration from the persecuting monarch. With the decline of national reformation across Europe in the succeeding centuries, in practical terms they found no such churches they felt comfortably secure had remained faithful. As such, attendance became restricted to Presbyterian ministers who agree with the RPNA's terms of communion. RPNA pastors were not forbidden, however, to faithfully minister wherever they were invited, including preaching by invitation to congregations of other communions and at the YMCA. When such opportunities were afforded to Rev. David Steele and other ministers of their communion in the nineteenth century, they were often taken.
Close Communion - The practice of only celebrating the sacrament of the Lord's Supper (Communion) with those who are in full agreement with the church's terms of communion.

[edit] Terms of Communion

An acknowledgment of the Old and New Testament to be the Word of God, and the alone infallible rule of faith and practice.
That the whole doctrine of the Westminster Confession of Faith, and the Catechisms, Larger and Shorter, are agreeable unto, and founded upon the Scriptures.
That Presbyterial Church Government and manner of worship are alone of divine right and unalterable; and that the most perfect model of these as yet attained, is exhibited in the Form of Government and Directory for Worship, adopted by the Church of Scotland in the Second Reformation.
That public, social covenanting is an ordinance of God, obligatory on churches and nations under the New Testament; that the National Covenant and the Solemn League are an exemplification of this divine institution; and that these Deeds are of continued obligation upon the moral person; and in consistency with this, that the Renovation of these Covenants at Auchensaugh, Scotland, 1712 was agreeable to the word of God.
An approbation of the faithful contending of the martyrs of Jesus, especially in Scotland, against Paganism, Popery, Prelacy, Malignancy and Sectarianism; immoral civil governments; Erastian tolerations and persecutions which flow from them; and of the Judicial Testimony emitted by the Reformed Presbytery in North Britain, 1761 with supplements from the Reformed Presbyterian Church; as containing a noble example to be followed, in contending for all divine truth, and in testifying against all corruptions embodied in the constitutions of either churches or states.
Practically adorning the doctrine of God our Saviour by walking in all His commandments and ordinances blamelessly.

[edit] References

1840 - Deed of Constitution of the RPNA from TrueCovenanter.com
RPNA 1840 -1929 Select Minutes of Presbytery and General Meetings from Covenanter.org
2000 - Deed of Constitution of the RPNA from ReformedPresbytery.org
Terms of Communion of the RPNA from ReformedPresbytery.org

[edit] Footnotes

↑ Derived from the Form of Presbyterial Church Government which is part of the Westminster Standards. [5]
↑ In explanation of the term, moral person: "The church is a permanently existing body. It has undergone, indeed, several changes in its external administration, but it is the same now that it was when first constituted. The church in the wilderness of Sinai is identical with the church in the days of Adam and Eve, and continues still the same moral person in the nineteenth century. The removal by death of individual members, does not destroy the identity of the moral person, which remains unaffected by the removal of a thousand generations. Covenant obligation entered into by the church, in any given period, continues of perpetual obligation throughout all succeeding generations, and that too, on the recognised principle that the church continues the same moral person." (David Scott, Distinctive Principles of the Reformed Presbyterian Church, pp. 61-63.)