Presbyterian Church in America

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Presbyterian Church in America
PresbyterianChurchInAmericalogo.jpg
The PCA has not officially adopted a logo.[1] This image is presented at the homepage of their website.[2]
Abbreviation PCA
Classification Protestant
Orientation conservative Calvinist
Theology Reformed Evangelical
Governance Presbyterian
Moderator Bryan Chapell[3]
Associations North American Presbyterian and Reformed Council; National Association of Evangelicals; World Reformed Fellowship
Region mainly United States & Canada but has a Presbytery in Chile and a provisional presbytery in Paraguay, and churches in Germany, Japan, South Korea, Grand Cayman Island and the Czech Republic
Headquarters Lawrenceville, Georgia
Origin December 1973
Birmingham, Alabama
Separated from Presbyterian Church in the United States
Absorbed Reformed Presbyterian Church, Evangelical Synod (1982)
Congregations 1,808 (end of 2013)[4][5]
Members 367,033 (end of 2013)[4]
Ministers 4,416 (end of 2013)[4]
Official website www.pcanet.org

The Presbyterian Church in America (PCA) is the second largest Presbyterian church body and the largest conservative Reformed denomination in the United States. The PCA is Reformed in theology, Presbyterian in government, Evangelical in spirit and mission minded. There is a blend of Reformed practice and broad evangelicalism.[6]

History[edit]

Background[edit]

First Presbyterian Church in Chattanooga, Tennessee, a flagship congregation within the PCA

The PCA has its roots in theological controversies over liberalism and neo-orthodoxy that had been a point of contention in the Presbyterian Church in the U.S. (formerly the Presbyterian Church in the Confederate States of America) which had split from the mainline Presbyterian Church in the U.S.A. along regional lines at the beginning of the Civil War. While the Fundamentalist-Modernist Controversy had led to a split in the PC-USA in the mid 1930s, leading to the formation of the Orthodox Presbyterian Church and Bible Presbyterian Church, the PCUS remained intact. However, beginning in 1942, as the PCUS began to experiment with confessional revision, and later, when neo-orthodoxy and liberalism began to become influential in the PCUS' seminaries, and attempts were made to merge with the more liberal PC-USA and its successor, the United Presbyterian Church in the U.S.A., renewal groups began to be formed, including the Presbyterian Churchmen United, which had been formed by more than 500 ministers and ran 3/4 page statements of their beliefs in 30 newspapers.[7] They sought to reaffirm the Westminster Confession of Faith as the fullest and clearest exposition of biblical faith, which many conservatives felt that presbyteries had been violating by receiving ministers who refused to affirm the virgin birth and bodily resurrection, and to call all pastors and leaders to affirm the inerrancy of scripture. They also felt the church should disavow the ordination of women.[8]

Conservatives also criticized the PCUS Board of Christian Education's published literature and believed that the denomination’s Board of World Missions no longer placed its primary emphasis on carrying out the Great Commission.[9] In 1966, conservatives in the PCUS, concerned about the denominational seminaries would found Reformed Theological Seminary. Finally, when word came out that a planned Plan of Union between the UPCUSA and PCUS lacked an "escape clause" which would have allowed for PCUS congregations that wanted no part in the planned union to leave without forfeiture of property, the steering committee of several of the renewal groups called for conservative PCUS congregations to leave.

Founding and expansion of the PCA[edit]

Briarwood Presbyterian Church, Birmingham, Alabama, where the organizing meeting of the PCA took place on December 4, 1973.
First Presbyterian Church in Eutaw, Alabama, a historic Southern Presbyterian Church, now a PCA member

On December 4, 1973, delegates from 260 congregations (over half of them from Mississippi, Alabama, and South Carolina) with a combined communicant membership of over 41,000, that had left the PCUS gathered at Briarwood Presbyterian Church in suburban Birmingham, Alabama, and organized the National Presbyterian Church — 122 years to the day after the founding of the Southern Presbyterian Church.[10] The church called itself the Continuing Presbyterian Church because they wanted to continue the faith of the Presbyterian church in the United States.[11] After protests from a UPCUSA congregation of the same name in Washington, D.C., the denomination at its Second General Assembly (1974) renamed itself the National Reformed Presbyterian Church, then adopted its present name the next day. At its founding, the PCA consisted of 16 presbyteries.[12][13]

Within a few years the church grew to include more than 500 congregations and 80,000 members.

During the 1970s, the denomination added a significant number of congregations outside the South when several UPCUSA churches in Ohio and Pennsylvania joined. This move was precipitated by a case regarding an ordination candidate, Wynn Kenyon, denied by the Pittsburgh presbytery because he refused to support women's ordination (a decision upheld by the UPCUSA General Assembly).

Dozens of churches from the Midwest become part of the Presbyterian Church in America leaving the Synod of the West of the PC(USA). Dissenting conservative Southern Presbyterian Churches joined the PCA until the early 1990s.[14][15]

After the conservatives left the PCUS mainly for the PCA, but a minority for the EPC, it became easier for the talk of union with the UPCUSA.On June 10, 1983, the reunion between the northern and southern Presbyterians was celebrated in Atlanta with the new denomination taking the name of the "Presbyterian Church (U.S.A.)."

Merger[edit]

Historic Third Presbyterian Church in Birmingham, Alabama left the PCUS to join the PCA in 1982.

In 1982, the PCA merged with the Reformed Presbyterian Church, Evangelical Synod, with 25,673 communicant members and 482 ministers in 189 congregations in the United States as well as in a few Canadian provinces.[16] Discussions had begun in 1979 with the Reformed Presbyterian Church, Evangelical Synod, which had itself come about due to a merger between the Evangelical Presbyterian Church (formerly the Bible Presbyterian Church-Columbus Synod and not the current denomination of the same name) and the Reformed Presbyterian Church, General Synod (a group of "New Light" Covenanters). The RPCES brought to the PCA a more broadly national base of membership with a denominational college, Covenant College, and a seminary, Covenant Theological Seminary. Previously, the PCA had relied on independent evangelical institutions such as Reformed Theological Seminary in Jackson, Mississippi and Westminster Theological Seminary in Philadelphia.

The PCA had originally invited three denominations to the merger, including the Orthodox Presbyterian Church and the Reformed Presbyterian Church of North America.[17] The OPC voted to accept the invitation to join the PCA, but the PCA voted against receiving them. Not everyone agreed with the decision. In the four years after 1986, there was a voluntary realignment as congregations left the OPC for the PCA.[18] The RPCES was the only church carry through with the merger. The merger was called "Joining and Receiving." When a sufficient number of RPCES and PCA presbyteries voted in favor of the plan, the final votes occurred at the respective annual meetings, both held in Grand Rapids, Michigan: the RPCES Synod voted to join the PCA on June 12, 1982 and the PCA General Assembly voted to receive the RPCES on June 14. The Reformed Presbyterian Church, Evangelical Synod agencies and committees were united with their PCA counterparts. The history and historical documents of the RPCES were incorporated into the PCA. Graduates from Covenant College and Seminary were also officially recognized.[17] The move reflected a rare phenomenon in American Protestantism of two conservative denominations merging, an occurrence that was far more common among mainline, moderate-to-liberal bodies in the 20th century (such as the UPCUSA/PCUS reunion).

In 1986 the PCA again invited the Orthodox Presbyterian Church to join them, but without success.

Growth[edit]

In 1983 several PCUS churches had joined the PCA, instead of merging with the UPCUSA into the current PC (USA); others joined the recently formed Evangelical Presbyterian Church, unrelated to the 1950s and 1960s body of that name. A clause in the Plan of Union between the two mainline bodies allowed dissenting PCUS congregations to refrain from joining the merger and to join a denomination of their choosing.

At the 20th anniversary of the PCA in 1993 there were 1.086 congregations and 242,560 members.[19]

The PCA Historical Center, a repository of archives and manuscripts, is located in St. Louis, Missouri.

The PCA is one of the faster growing denominations in the United States, with over 1700 churches and missions throughout the USA and Canada. There were over 335,000 communicant and non-communicant members as of December 2000.[20]

In recent years a few disappointed conservative PC(USA) congregations from New York state[21] and from the Presbytery of Sheppards & Lapsley in the state of Alabama joined the Presbyterian Church in America instead of the liberal ECO or EPC.[22]

Doctrinal debate in the Reformed Church in America led some RCA congregations (Grace Church in Lansing, Illinois[23] and Peace Community Church from Frankfort, IL) mainly around the Chicago area, Illinois to join the PCA as a conservative Biblical alternative.[24]

Doctrine and practice[edit]

A Synopsis of the Beliefs of the Presbyterian Church in America

  • The Bible is the inspired and inerrant Word of God, the only infallible rule of faith and practice.
  • There is one God, eternal and self-existing in three persons (Father, Son and Holy Spirit) who are to be equally loved, honored, and adored.
  • All mankind participated in Adam's fall from his original sinless state and is thus lost in sin and totally helpless.
  • The Sovereign God, for no other reason than His own unfathomable love and mercy, has chosen lost sinners from every nation to be redeemed by the quickening power of the Holy Spirit and through the atoning death and resurrection of His son, Jesus Christ.
  • Those sinners whom the Spirit quickens, come to believe in Christ as Savior by the Word of God, are born again, become sons of God, and will persevere to the end.
  • Justification is by faith and through it the undeserving sinner is clothed with the righteousness of Christ.
  • The goal of God's salvation in the life of the Christian is holiness, good works, and service for the glory of God.
  • At death the Christian's soul passes immediately into the presence of God and the unbeliever's soul is eternally separated from God unto condemnation.
  • Baptism is a sign of God's covenant and is properly administered to children of believers in their infancy as well as to those who come as adults to trust in Christ.
  • Jesus Christ will return to earth, visibly and bodily, at a time when He is not expected, to consummate history and the eternal plan of God.
  • The Gospel of God's salvation in Jesus Christ must be published to all the world as a witness before Jesus Christ returns.[25]

Confessions[edit]

John Knox the "father" of Presbyterianism

The Presbyterian Church in America motto is "Faithful to the Scriptures, True to the Reformed faith, Obedient to the great commission of Jesus Christ." The PCA professes adherence to the historic confessional standards of Presbyterianism: the Westminster Confession of Faith, the Westminster Shorter Catechism, and the Westminster Larger Catechism. These secondary documents are viewed as subordinate to the Bible,[26] which alone is viewed as the inspired Word of God.[27][28]

Education and ministries[edit]

As might be expected given Presbyterianism's historically high esteem for education, the PCA has generally valued academic exploration more highly than revivalist traditions of evangelicalism. Apologetics in general and presuppositional apologetics has been a defining feature with many of its theologians and higher-ranking clergy, and many also practice "cultural apologetics" by engaging with and participating in secular cultural activities such as film, music, literature, and art in order to win them for Christ.

Additionally, the PCA emphasizes ministries of mercy such as outreach to the poor, the elderly, orphans, American Indians, people with physical and mental disabilities, refugees, etc. As a result, the denomination has held several national conferences to help equip members to participate in this type of work, and several PCA affiliates such as Desire Street Ministries, New City Fellowship, and New Song Fellowship have received national attention for their service to the community at large.

Life issues[edit]

The PCA takes the following position on homosexuality: "Homosexual practice is sin. The Bible teaches that all particular sins flow from our rebellious disposition of heart. Just as with any other sin, the PCA deals with people in a pastoral way, seeking to transform their lifestyle through the power of the gospel as applied by the Holy Spirit. Hence, in condemning homosexual practice we claim no self-righteousness, but recognize that any and all sin is equally heinous in the sight of a holy God."[29] The PCA does not recognize same-sex marriage. L. Roy Taylor, Stated Clerk of the General Assembly of the PCA, has said that the PCA "believes that, from creation, God ordained the marriage covenant to be a bond between one man and one woman" and that "divinely sanctioned standard for sexual activity is fidelity within a marriage between one man and one woman or chastity outside of such a marriage. Throughout history, there has often been a conflict between the unchanging standards of biblical ethics that the Church seeks to maintain and the changing social practices of the culture."[30][31]

The PCA is against divorce, except in cases of adultery or abandonment (desertion).[32][33]

Euthanasia or mercy killing - according to the official statement of the PCA adopted at the 16th General Assembly - is a murder.

Abortion or killing of an unborn child is violating God's command and authority. "Therefore we are convicted that the scriptures forbid abortion. Abortion is wrong, it is a sin. Scripture considers such a child as a person and thus covered by Divine protection even as a person after birth. Any medical support or historical precedent can only be of secondary authority when we have a clear Word from God on moral questions."

"God as the righteous and holy Judge will not permit sin to be justified by human 'situations'. Thus the practical application in each of these cases in the consistent application of God's absolute prohibition and then comfort derivered from the knowledge that greatest good is dependent upon our obedience of God." - Adopted from the 6th General Assembly of the Presbyterian Church in America, 1978, (Appendix O, pages 270-281).

Marriage[edit]

The “Presbyterian Church in America” (PCA) is an evangelical denomination in the Reformed theological tradition. The PCA, like other Evangelical, Conservative, Orthodox, and Traditional Christians from many denominations, believes that, from creation, God ordained the marriage covenant to be a bond between one man and one woman, and that understanding is what the Church has always believed, taught, and confessed. Therefore, we believe that the divinely sanctioned standard for sexual activity is fidelity within a marriage between one man and one woman or chastity outside of such a marriage. Throughout history, there has often been a conflict between the unchanging standards of biblical ethics that the Church seeks to maintain and the changing social practices of the culture. The Presbyterian Church in America (PCA) has not redefined marriage nor does it intend to do so.(Adopted from the letter of " L. Roy Taylor, Stated Clerk, General Assembly of the Presbyterian Church in America ").[34]

Differences between the PCA and PC(USA) in social, theological issues[edit]

Topic Presbyterian Church in America (PCA) Presbyterian Church USA ( PC(USA) )
Doctrinal Standards The PCA has affirms the primary the Bible and the Westminster Confession of Faith, Westminster Shorter and Larger Catechism and the Book of Church Order The PC(USA) affirms the Bible and the Book of Confessions, which includes the Nicene Creed, the Apostles' Creed, the Scots Confession, the Heidelberg Catechism, the Second Helvetic Confession, the Westminster Confession of Faith, the Shorter Catechism, the Larger Catechism, the Theological Declaration of Barmen, the Confession of 1967, and the Brief Statement of Faith.
Seminaries PCA has the Covenant Theological Seminary in St Louis, Missouri The PC(USA) official Seminaries are Austin Presbyterian Theological Seminary, Columbia Theological Seminary, Johnson C. Smith Theological Seminary at the Interdenominational Theological Center, Louisville Presbyterian Theological Seminary, McCormick Theological Seminary. Pittsburgh Theological Seminary, Princeton Theological Seminary, San Francisco Theological Seminary, Presbyterian Seminary in Richmond, Virginia and Charlotte, North Carolina, and University of Dubuque Theological Seminary.
Ordination ministers are men only both men and women including non celibate homosexuals
Inerrancy Scripture is inerrant Scripture is not inerrant
Church property Church property belongs to the local congregation without any right of reversion whatsoever to any Presbytery or General Assembly church property belongs to the denomination.
Abortion "Abortion would terminate the life of an individual, a bearer of God's image, who is being divinely formed and prepared for a God-given role in the world.” morally acceptable” though it “ought to be an option of last resort.”
Homosexuality Homosexual practise is sin. But just as with any other sin, the PCA deals with these people in a pastoral way, seeking to transform their lifestyle through the power of the gospel as applied by the Holy Spirit. Churches should actively seek to lead the homosexual person to confession and repentance that he might find justification and sanctification in Jesus Christ, according to I Corinthians 6:11; In light of the biblical view of its sinfulness, a practicing homosexual continuing in this sin would not be a fit candidate for ordination or membership in the Presbyterian Church in America.[35] In 2010, the General Assembly expressed that “The PCUSA has no consensus in the interpretation of Scripture on issues of same-sex practice.” Currently, homosexuals (both celibate and non-celibate) can serve as ministers and the churches endorses same-sex “blessing” ceremonies. Recently, the General Assembly amended the Book of Order to redefine marriage as between “two people” rather than between a man and a woman and allows ministers to perform any legal marriage between two people. That amendment will require the approval of a majority of the presbyteries before it will take effect.
Divorce teaches that divorce is a sin except in cases of adultery or desertion. In 1952 the PCUSA General Assembly moved to amend sections of the Westminster Confession, eliminating "innocent parties" language, broadening the grounds to include no-fault divorce.[33]

Comparison to other Presbyterian denominations[edit]

John Calvin the founder of the Reformed family of Protestantism

The PCA is more socially and theologically conservative than the larger PC(USA). The PCA requires ordained pastors and elders to subscribe to the theological doctrines detailed in the Westminster Standards, with only minor exceptions allowed, while the PC(USA)'s Book of Confessions allows much more leeway. The PCA ordains only men who profess either traditional marriage or celibacy, while the PC(USA) allows the ordination of both women and non-celibate gays and lesbians as clergy.[36] Like the PC(USA), however, the PCA accommodates different views of creation.[37] The PCA strives for racial reconciliation.[38] The PCA is unilaterally pro-life, believing life begins at conception. Unlike the PC(USA), the PCA has no ecumenical relationship with organizations which accept denominations that they perceive to have strayed from orthodoxy, such as the World Council of Churches or World Communion of Reformed Churches. Due to problems related to church property when splitting from the PC(USA), in the PCA all church buildings belong to the local church, which gives the PCA a slightly more congregational church structure than most other Presbyterian structures.[39]

The PCA is generally less theologically conservative than the Orthodox Presbyterian Church (which split from mainline Presbyterianism much earlier), but more conservative than the Evangelical Presbyterian Church (which split from the mainline more recently), though the differences can vary from presbytery to presbytery and even congregation to congregation. The PCA, as mentioned above, will not ordain women as teaching elders (pastors), ruling elders, or deacons, while the EPC considers this issue a "non-essential" matter left to the individual ordaining body. However, there is an increasingly strong movement to allow ordination of women as deacons including overtures in the General Assembly.[40] A number of PCA churches are known to have non-ordained women deacons and deaconesses.[41] The EPC is also more tolerant of the charismatic movement than the PCA. However, there is a strong New Calvinist movement in the PCA that practices contemporary music, adheres to a continuationist position on the gifts of the Holy Spirit, and engages in civil dialogue with differing theological views.[42] This is not surprising since PCA has issued, from its inception, a pastoral letter to all the PCA churches to tolerate the charismatics within its ranks.[43]

The PCA has little doctrinal quarrel with the OPC. Both denominations have similar views on the Federal Vision, creation and justification. While most OPC congregations allow women only to teach children and other women in Sunday school, some moderate PCA congregations allow women to do anything a non-ordained man can do. While the OPC and the PCA both adhere to the Westminster Standards, the OPC is generally more strict in requiring its officers to subscribe to those standards without exception. It is hard to find any doctrinal differences between these two denominations. In recent years the OPC and PCA published substantial similar reports on the Creation Days and the debate about Justification and the issue of the Federal Vision. They have identical positions on social issues like women in combat, Freemasonry and abortion. The only divergence of any significance is the matter of charismatic gifts. The OPC maintains a strict cessationist position, while the PCA allows presbyteries to ordain non-cessationists if they do not believe that ongoing gifts are relevatory and they promise not to teach their distinctive views, but most PCA presbyteries would refuse to ordain such a man.[citation needed] Many PCA churches have moved toward contemporary worship, while the OPC is dominated by traditional Reformed worship. The southern roots of the Presbyterian Church in America were tempered somewhat by the merger with the Reformed Presbyterian Church, Evangelical Synod and the northern roots of the OPC was also tempered by the infux of Van Til and Kuyper.[44] Nonetheless, the two denominations enjoy fraternal relations and cooperate in a number of ways, such as sharing control of a publication company, Great Commission Publications, which produces Sunday school curricula for both denominations.

Church government[edit]

Herbert, John Rogers, RA (c. 1844), The Assertion of Liberty of Conscience by the Independents at the Westminster Assembly of Divines (painting) .

The PCA maintains the Presbyterian church government set forth in its Book of Church Order. Local church officers include teaching elders, ruling elders and deacons. PCA adheres to the Southern tradition of parity of elders in which the ruling elders and teaching elders (pastors) are considered equals while regarding teaching elders to be first among equals. This practice naturally includes ruling elders ordaining teaching elders. This is different from the Northern Presbyterian practice of two offices of elders.[45] Church government is exercised at three levels: the session, which governs the local church; the presbytery, a regional governing body, and the general assembly, the highest court of the denomination.[46] The PCA is committed to a principle of voluntary association and all PCA congregations own their own property. Additionally all giving to the administration and permanent committees of the PCA is voluntary.[47] The PCA does not have synods, which some other groups have either as the highest court or as an intermediate court between presbyteries and the general assembly. The Presbyterian Church in America is gradually centralizing power and was originally intended to be a “grass roots” denomination and power is still vested largely in Presbyteries in the PCA.

Statistics[edit]

RC Sproul of Ligonier Ministries is a popular teacher-scholar and a PCA minister
Phil Ryken, President of Wheaton College is a well-known educator and a PCA minister

Membership trends[edit]

The PCA is one of the faster growing denominations in the United States, having experienced steady growth since its founding in 1973.[48]

As of December 31, 2011, the Presbyterian Church in America had 1,771 churches (includes established churches and new church plants) representing all 50 U.S. states, the District of Columbia, Puerto Rico[49] and 5 Canadian provinces. There were 351,406 communicant and non-communicant members. The PCA has 80 presbyteries or regional governing bodies.[50]

In 2012 the PCA had 1,777 congregations - 1,474 particular and 303 mission churches - that means a net increase of 6, membership developed by 12,613 total of 364,019. The number of ordained PCA ministers are 4,321.[51][52][53]

According to the recent statistics the PCA had 367,033 members in 1,808 congregations served by 4,416 ordained ministers in 2013. Total membership grew by 3,014, the number of congregations also increased by 31 since 2012.[54]

More than 250 churches of the denomination are ethnic Korean churches with 8 non-geographical Korean language presbyteries, which is about 15% of the total.[55][56]

The PCA has grown tenfold in thirty years. This was partly the result of the union with the Reformed Presbyterian Church, Evangelical Synod and the voluntary realigment of some Orthodox Presbyterian Churches.[57] For example in Georgia the PCA has 14 congregations and 2,784 member in 1973, but in 2006 there were 93 congregations and 22,000 members. In 2014 there are about 145 congregations. This is more than tenfold growth of the denomination in the Peach state.[58]

Adherents and population penetration[edit]

First Presbyterian Church in Jackson, Mississippi is the largest Presbyterian congregation in Mississippi, and one of the largest in the USA, also a PCA member[59]

The greatest concentration is in the states of the Deep South, with more scattered strength in the Upper South, the upper Ohio Valley, and the Southwest. Two-thirds of PCA churches and members are found in the Southeast, and 25 churches are in the metro Atlanta area.[60][not in citation given]

The state of Florida has the most numerous PCA churches with almost 160 congregations, but Alabama, South Carolina and North Carolina, Mississippi, Georgia, Tennessee, Texas in the South and Pennsylvania, Maryland and Virginia in the Eastern Shore remain the strongholds in the denomination. In the 5 Southestern US States(Mississippi, Alabama, South Carolina, Florida, Georgia) the PCA had 742 congregations, that's more than 1/3 of the whole 1,771 churches.[61] Mississippi has the highest percentage of adherents per 1,000 people, followed by Alabama, South Carolina, Tennessee and Delaware, and Georgia.[62] Numerous mega churches can be found in the American South and East as well as in Illinois, but the largest and the second largest churches in the denomination are Korean churches. A Korean congregation, Sarang Community Church of Southern California in Anaheim, CA is the biggest congregation in the denomination.[63]

When the Reformed Presbyterian Church Evangelical Synod merged with the PCA Canadian congregations entered the union. Since the merger other congregations were added through evangelism. Canadian churches report that secularism and unbelief provide an opportunity to evangelism.[64] There are more than 22 congregations in Ontario, British Columbia, Alberta, New Brunswick and Nova Scotia.[63]

Outside North America[edit]

The PCA has a Presbytery in Chile with 5 congregation and missions.[65]

The Potomac Presbytery proposed to elect a provisional presbytery in Paraguay with 3-4 congregations and church plants in Asunción and the nearby cities. The Presbytery worked in the country for 15–20 years. The goal is to established a National Presbyterian Church in Paraguay.[66]

Demographics[edit]

Korean churches[edit]

The membership of the PCA is predominantly Caucasian[according to whom?], but the denomination includes more than 260 Korean-American Churches in 8 Korean Presbyteries. The first Korean Presbytery was formed in 1982; since then the number of presbyteries has grown to 8, namely the Korean Capital Presbytery, the Korean Central Presbytery, the Korean Eastern Presbytery, the Korean Northeastern Presbytery, the Korean Northwest Presbytery, the Korean Southeastern Presbytery, the Korean Southern Presbytery and the Korean Southwest Presbytery.[67][68][69] Koreans comprise approximately 15% of the denomination, and the majority of them are located in the West coast and Northeast regions. In recent years several independent Korean congregations have joined the PCA to be a part of a conservative Presbyterian denomination.[56] The largest PCA church is a Korean church located in Anaheim, CA called Sarang Community Church. All the Korean churches in the PCA appoint non-ordained deaconesses and women encouragers (Kwonsa) who are elected and installed so that women can care for other women in the church. Such has been the practice of all Korean churches since its inception which is practiced across denominational boundaries.

Hispanic churches[edit]

There are about 40 Hispanic American PCA churches in Alabama, Florida, California, Georgia, Illinois, Mississippi, New York, North Carolina, Puerto Rico, South Carolina, Tennessee, Texas and also in Virginia.[70]

Brazilian congregations[edit]

Approximately 15 Brazilian or Portuguese-speaking congregations was affiliated with the denomination in 2011, mainly in Massachusetts, Connecticut, New York, Georgia, New Jersey and Florida.[71]

Others[edit]

Several multi-ethnic African American, Haitian, Japanese, Nepali ethnic churches belong to the Presbyterian Church in America and the denomination begun to build relationship with the First Nations/Native American groups in the United States and Canada.[72]

The PCA has congregations outside North America. These International congregations can be found in the Grand Cayman Island, in Okinawa, Japan, South Korea, Prague and various cities in Germany.[63]

Affiliations and Agencies[edit]

Missions[edit]

Additionally, the denomination has its own agency for sending missionaries around the world (Mission to the World). Through Mission to the World about 600 foreign missionaries are working in about 60 nations. Mission to North America serves PCA churches and presbyteries through the development of evangelism and church planting in Canada and USA. An average of 3 new churches are planted in a month in the 2 nations and currently has more than 300 mission churches in the United States alone. More than 40% of all congregations are less than 25 years old, due to church planting.[48] The PCA puts into the field the worlds largest Presbyterian mission force.[39]

The PCA church planters must raise their own support and the denomination turned to the use of church planting networks of like-minded churches to found church planters. The PCA frequently use the evangelist model of starting a new church where the evangelist under the oversight of the Presbyteries home missions committee has the power of the sessions in his own person. The PCA supports one foreign missionary for every three congregations.[73]

Further, there are more than 100 chaplains in the military, hospitals, prisons and 45 college and university campus ministers. The church has high emphasis on education.

Theological institutions[edit]

The PCA has its own ministry to students on college campuses (Reformed University Fellowship), its own camp and conference center, the Ridge Haven Conference and Retreat Center[74] (Ridge Haven in Brevard, North Carolina), and its own liberal arts college (Covenant College in Lookout Mountain, Georgia, near Chattanooga, Tennessee) and seminary (Covenant Theological Seminary in Saint Louis, Missouri). Covenant Theological Seminary is a fully accredited theological institution that offers several academic degrees: Master of Divinity, Master of Arts, Master of Theology and Doctor of Ministry. The Seminary is home to the Francis Schaeffer Institute.[75] The PCA also publishes its own denominational magazine, byFaith.

Headquarters[edit]

The church maintains headquarters in Lawrenceville, Georgia, a suburb of Atlanta. The site was once the headquarters of the PCUS, but all offices of the united PC(USA) were moved to Louisville, Kentucky in 1988.[76]

The PCA Ministry Buildings in Lawrenceville is the location from which the ministries of the denomination are coordinated. These ministries are Mission to the World, Mission to North America, Christian Education and Publications, Administrative Committee and Reformed University Fellowship.[77]

Relations with other Reformed Churches[edit]

In 1975, the PCA joined the OPC, RPCNA, RPCES, and Christian Reformed Church in North America in becoming charter members of the North American Presbyterian and Reformed Council, which it remains part of; and the PCA is also part of the World Reformed Fellowship,[78][79] a worldwide organisation of Churches where reformed, presbyterian and reformed baptist denominations, congregations and individuals can also participate.[80] It is a member of the National Association of Evangelicals.[81]

The Presbyterian Church in America enjoys fraternal relations with the Orthodox Presbyterian Church. In 2008 the Presbyterian Church of Brazil[82] and the Presbyterian Church in America entered into full fraternal relationship with each other.[83][84] The National Presbyterian Church in Mexico and the PCA also work together in missions and evangelizing. In 2012 at the PCA 41st General Assembly the Presbyterian Church in America and the National Presbyterian Church in Mexico entered into an assembly level ecclesiastical relationship.[85] In 1994 The Fellowship of Reformed Churches was formed and was a product of the dialogue between the PCA, the Presbyterian Church in Brazil[86] and the National Presbyterian Church in Mexico. They decided to invite other Latin American Reformed Churches to join the Fellowship.[87]

PCA missionaries have helped found the Evangelical Presbyterian Church in England and Wales,[88] the Evangelical Presbyterian Church of Ukraine, the Christian Presbyterian Church in Portugal, the Evangelical Presbyterian Reformed Church in Colombia,[89][90] the Presbyterian Church in America, Chile,[65][91] the Africa Evangelical Presbyterian Church[92] and the Westminster Presbyterian Church of Australia.[93]

Notable churches in the PCA[edit]

Notable people in the history of the PCA[edit]

See also[edit]

References[edit]

  1. ^ Southeast Alabama Presbytery (17 April 2014). Seal/Logo for PCA. Retrieved 24 May 2014. 
  2. ^ "Presbyterian Church in America". Retrieved 24 May 2014. 
  3. ^ Fikse, Susan (19 June 2014). "Chapell Elected Moderator". By Faith. 
  4. ^ a b c "Stated Clerk Releases 2013 Stats on the PCA". By Faith. 19 June 2014. 
  5. ^ www.pcaac.org/actions-of-the-42nd-general-assembly/
  6. ^ www.tateville.com/churches.html
  7. ^ Wallace, W Jason (October 3, 2011). "Presbyterian Church in America (PCA)". Encyclopedia of Alabama. Retrieved November 27, 2012. 
  8. ^ Settle, Paul G. "Our Formative Years: The History of the Presbyterian Church in America, 1973–1993.". PCA Historical Center. Retrieved 28 November 2012. 
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Further reading[edit]

  • List of Presbyterian Church in America related articles
  • Loetscher, Lefferts A., The Broadening Church: A Study of Theological Issues in the Presbyterian Church Since 1869. Philadelphia: University of Pennsylvania Press, 1954.
  • Smith, Morton H. How is the Gold Become Dim. Jackson, MS: Premier Printing Company, 1973.
  • Smartt, Kennedy. I Am Reminded. Chestnut Mountain, GA: n.p., n.d.
  • Hutchinson, George P. The History Behind the Reformed Presbyterian Church, Evangelical Synod Cherry Hill, NJ: Mack Publishing, 1974.
  • Nutt Rick. "The Tie That No Longer Binds: The Origins of the Presbyterian Church in America." In The Confessional Mosaic: Presbyterians and Twentieth-Century Theology. Edited by Milton J. Coalter, John M. Mulder, and Louis B. Weeks, 236-56. Louisville, KY: Westminster John Knox, 1990. ISBN 0-664-25151-X
  • North, Gary. Crossed Fingers: How the Liberals Captured the Presbyterian Church. Tyler, TX: Institute for Christian Economics, 1996. ISBN 0-930464-74-5
  • Presbyterian Church (U.S.A.) Book of Confessions: Study Edition. Louisville, KY.: Geneva Press, c1999. ISBN 0-664-50012-9
  • Settle, Paul. To God All Praise and Glory: 1973 to 1998 – The First 25 Years. Atlanta, GA: PCA Administrative Committee, 1998. ISBN 0-934688-90-7
  • Smith, Frank Joseph. The History of the Presbyterian Church in America. Presbyterian Scholars Press, 1999. ISBN 0-9676991-0-X
  • Lucas, Sean Michael. On Being Presbyterian. Phillipsburg, PA: P&R Publishing, 2006. ISBN 1-59638-019-5

External links[edit]