Indictment of the PCA Standing Judicial Commission | Exhibit 1
“If you give a mouse a cookie,
he’s going to ask for a glass of milk.”
— Laura Joffe Numeroff, 1985
“In any system of polity, the system works for those who work the system.
As a representative system, the PCA system is susceptible to being manipulated by a minority that knows the system, is willing to participate in the system, capitalizes on the most influential aspects of the system, and is willing to be involved for the long term.”
— The Uniqueness of PCA Polity, L. Roy Taylor, December 15, 2009
“Because the sentence against an evil deed is not executed speedily, the heart of the children of man is fully set to do evil. …
If the clouds are full of rain,
they empty themselves on the earth,
and if a tree falls to the south or to the north,
in the place where the tree falls, there it will lie.”
— Ecclesiastes 8:11, 11:3
“Now when an effect is more apparent to us than its cause, we reach a knowledge of the cause through its effect. Even though the effect should be better known to us, we can demonstrate from any effect that its cause exists, because effects always depend on some cause, and a cause must exist if its effect exists.”
— On Nature and Grace, Article Two, Thomas Aquinas
“Aquinas is clear: ‘A cause must exist if its effect exists.’”
— R. C. Sproul: A Life, Stephen J. Nichols, p. 150
“Jeremiah 52:3
This brief statement speaks volumes: Zedekiah rebelled (v. 3). Everyone works for someone. Leaders are only able to lead because someone has empowered them to do so. The wise leader will identify and respect the sources of his or her power. But Zedekiah rebelled, and the rest of the chapter chronicles the results of that rebellion. …
2 Samuel 4:9-12
Leaders who want to honor God above all deal with evil quickly and decisively, even if that evil could possibly have worked toward their advantage. David did so with Ish-Bosheth’s murderers; they expected a reward, but instead they received immediate justice for their treacherous and wicked act.
2 Samuel 13:21
David was furious about Amnon’s rape of Tamar but did nothing about it. This failure to bring about justice was a sign that David had abandoned his role as the leader of the family, and it eventually led to a great rift in his household.”
— Handbook to Leadership: Leadership in the Image of God, Kenneth Boa, Sid Buzzell and Bill Perkins, pp. 607, 610
“Power has a sort of attractive force, which gives it a tendency to accumulate, insomuch that what in the beginning is a distinction barely perceptible, grows in process of time a most remarkable disparity.”
“There is sometimes a salutary lack of logic which prevents the whole of a man’s faith being destroyed when he has given up a part. But the true way in which to examine a spiritual movement is in its logical relations; logic is the great dynamic, and the logical implications of any way of thinking are sooner or later certain to be worked out.”
— Christianity and Liberalism: Legacy Edition, J. Gresham Machen, 1923, p. 177
“Machen’s message for the church is just as urgent in 2023 as it was in 1923. Will we listen?”
— Ligonier Ministries, e-blast advertising its Christianity & Liberalism Special Edition Book and Companion Teaching Series, July 11, 2023
“The ecclesiastical machinery seems to have done its work well. …
These are just the sort of papers that will serve the ends of the gentlemen now controlling the ecclesiastical machinery …
It could be shaken only by a true enlightenment of the rank and file, and to prevent that enlightenment an increasing efficiency is being attained by the ecclesiastical machinery.”
— J. Gresham Machen, “The Truth about the Presbyterian Church,” Christianity Today, November 1931, December 1931, January 1932
“Lessons for Today
A. Note the challenges we face (esp. as connected to broader trends).
B. Beware of cultural accommodationism, in broader evangelicalism, and even in the PCA.
C. Be clear with our words and mean what we say.
D. Be ready to bear the cost!”
— Christianity and Liberalism, by J. Gresham Machen, Westminster Book of the Month, February 1, 2023, R. Carlton Wynne
12/04-07/1973: The 1st General Assembly of the National Presbyterian Church, later renamed the Presbyterian Church in America, accepts the recommendation of the Committee on Inter Church Relations to adopt a promulgation which asserts its “intensely Presbyterian” convictions:
“A MESSAGE TO ALL CHURCHES OF JESUS CHRIST THROUGHOUT THE WORLD FROM THE GENERAL ASSEMBLY OF THE NATIONAL PRESBYTERIAN CHURCH
Greeting: Grace, Mercy and Peace be multiplied upon you! As the National Presbyterian Church takes her place among the family of Churches of the Lord Jesus Christ, we take this opportunity to address all Churches by way of a testimony. We gather as a true branch of the Church of our Lord Jesus Christ. We affirm our allegiance to Him as the sole Head of the Church and the sole Law-giver in Zion. We remember that ‘the gates of hell shall not prevail’ against His Church. The constituency of this new denomination for the most part have separated themselves from the Presbyterian Church in the United States. The decision to separate has come only after long years of struggle and heartache on the part of many of us to return the Church to purity of faith and practice. Principle and conviction entered into that decision, reached only after much soul searching and earnest prayer. We have reluctantly accepted the necessity of separation, deeming loyalty to Christ to take precedence over relationship to any earthly institution, even to a visible branch of the Church of Christ. In much prayer and with great sorrow and mourning we have concluded that to practice the principle of purity in the Church visible, we must pay the price of separation. We desire to elaborate upon those principles and convictions that have brought us to that decision.
We are convinced that our former denomination as a whole, and in its leadership, no longer holds those views regarding the nature and mission of the Church, which we accept as both true and essential. When we judged that there was no human remedy for this situation, and in the absence of evidence that God would intervene, we were compelled to raise a new banner bearing the historic, Scriptural faith of our forefathers. …
We have called ourselves ‘Continuing’ Presbyterians because we seek to continue the faith of the founding fathers of that Church. Deviations in doctrine and practice from historic Presbyterian positions as evident in the Presbyterian Church in the United States, result from accepting other sources of authority, and from making them coordinate or superior to the divine Word. …
Change in the Presbyterian Church in the United States came as a gradual thing, and its ascendancy in the denomination, over a long period of time. We confess that it should not have been permitted. Views and practices that undermine and supplant the system of doctrine or policy of a confessional Church ought never to be tolerated. A Church that will not exercise discipline will not long be able to maintain pure doctrine or godly practice.
When a denomination will not exercise discipline and its courts have become heterodox or disposed to tolerate error, the minority finds itself in the anomalous position of being submissive to a tolerant and erring majority. In order to proclaim the truth and to practice the discipline which they believe obedience to Christ requires, it then becomes necessary for them to separate. This is the exercise of discipline in reverse. It is how we view our separation. …
We declare also that we believe the system of doctrine found in God’s Word to be the system known as the Reformed Faith. We are committed without reservation to the Reformed Faith as set forth in the Westminster Confession and Catechisms. It is our conviction that the Reformed faith is not sectarian, but an authentic and valid expression of Biblical Christianity. We believe it is our duty to seek fellowship and unity with all who profess this faith. We particularly wish to labor with other Christians committed to this theology.
We further renew and reaffirm our understanding of the nature and mission of the Church. We have declared that Christ is King and only Law-giver in Zion. He has established the Church. His Church is a spiritual reality. As such it is made up o f all the elect from all ages. This spiritual entity is manifested visibly upon the earth. The Church visible is found wherever there are those who profess the true faith together with their children. As an assembly of those who do so profess this faith, we have established this denomination in the belief that it is a true branch of the Christian Church. We believe the Church in its visible aspect is still essentially a spiritual organism. As such, its authority, motivation and power come from Christ, the Head, who is seated at the right hand of God. He has given us His rule-book for the Church, namely, the Word of God written. We understand the task of the Church to be primarily declarative and ministerial, not legislative or magisterial. It is our duty to set forth what He has given us in His Word and not to devise our own message or legislate our own laws. …
As a Church, we consciously seek to return to the historic Presbyterian view of Church government. We reaffirm in the words of that earlier ‘Address to All Churches’ the following:
‘The only thing that will be at all peculiar to us is the manner in which we shall attempt to discharge our duty. In almost every department of labor, except the pastoral care of congregations, it has been usual for the Church to resort to societies more or less closely connected with itself, and yet logically and really distinct. It is our purpose to rely upon the regular organs of our government, and executive agencies directly and immediately responsible to them. We wish to make the Church, not merely a superintendent, but an agent. We wish to develop the idea that the congregation of believers, as visibly organized is the very society or corporation which is divinely called to do the work of the Lord. We shall, therefore, endeavor to do what has never been adequately done — bring out the energies of our Presbyterian system of government. From the session to the Assembly, we shall strive to enlist all our courts, as courts, in every department of Christian effort. We are not ashamed to confess that we are intensely Presbyterian. We embrace all other denominations in the arms of Christian fellowship and love, but our own scheme of government we humbly believe to be according to the pattern shown in the Mount, and, by God’s grace, we propose to put its efficiency to the test.’
As this new member of the family of Churches of the Lord Jesus Christ comes into being, we necessarily profess the Biblical doctrine of the unity of all who are in Christ. We know that what happens in one portion of His Church affects all of the Body of Christ. We covet the prayers of all Christians that we may witness and serve responsibly. We desire to pursue peace and charity with love towards fellow Christians throughout the world. …
We greet all believers in an affirmation of the bonds of Christian brotherhood. We invite into ecclesiastical fellowship all who maintain our principles of faith and order.
We now commend ourselves to God and the Word of His power. We devoutly pray that the Church catholic may be filled afresh with the Holy Spirit, and that she may speedily be stirred up to take no rest until the Lord accomplishes His Kingdom, making Zion a praise in the whole earth. December 7, 1973”
(Minutes of the First General Assembly of the National Presbyterian Church, pp. 40-42)
09/13-17/1976: The 4th PCA General Assembly adopts a judgment arising from a Complaint versus a Presbytery, which verdict resolves that “the Book of Church Order does not envisage the ordination of a candidate expressly to pastoral services in a church of another denomination.”
(Minutes of the Fourth General Assembly of the Presbyterian Church in America, p. 70)
09/16/1977: Upon its Resolution to affiliate with the Presbyterian Church in America, the Central Florida Presbytery commits to follow Presbyterian principles and abide by the PCA Constitution.
“BE IT RESOLVED that the PRESBYTERY OF CENTRAL FLORIDA, which is composed of the following Churches and Ministers, who all concur with and subscribe to the Constitution of the Presbyterian Church in America (A Corporation), namely, the Westminster Confession of Faith, the Larger and Shorter Catechisms, and the Book of Church Order, as the basis for church unity, does here declare its commitment to the Presbyterian Church in America as that branch of the Church of Christ to which it adheres; …
BE IT FURTHER RESOLVED that pursuant to the above Resolution, the Presbytery of Central Florida does hereby request formal recognition of it by the Fifth General Assembly of the Presbyterian Church in America as a member Presbytery of the Presbyterian Church in America (A Corporation), with all the rights and obligations belonging to member presbyteries as set forth in the Book of Church Order of the Presbyterian Church in America. The Presbytery of Central Florida reserves to itself the right to withdraw from said Assembly at any time under conditions and in accordance with such rules as may be prescribed by the Presbytery. … Whereas the Book of Church Order of the Presbyterian Church in America sets forth a scriptural formulary for church organization; and
Whereas the statement, ‘Rights of Particular Churches in Relation to the Denomination and Its Courts’ is adopted by us as setting forth principles of Presbyterian government essential to our agreement …”
The 5th PCA General Assembly adopts the Resolution of Formation, “thus constituting the Presbytery of Central Florida as a Presbytery of the Presbyterian Church in America.”
(Minutes of the Fifth General Assembly of the Presbyterian Church in America, pp. 29-30)
06/17-20/1991: The 19th PCA General Assembly establishes a pattern of constitutional errors, oversights and incomplete records in requirements for Central Florida Presbytery’s licensure, examination, installation and ordination process for teaching elders and a ruling elder, as well as no directory, no roll, no list of candidates nor licentiates, and no standing rules. In its report, the GA Committee on Review of Presbytery Records approves Central Florida Presbytery’s records, with “exceptions of substance.”
Alleged violations (errors and/or delinquencies) by the Central Florida Presbytery
Secondary standards: BCO 13-11; 40-1,-2,-4; RAO 16-3,-4.c
(Minutes of the Nineteenth General Assembly of the Presbyterian Church in America, pp. 178-179)
01/27/1992: Upon incorporation as a “Florida Corporation Not For Profit,” St. Paul’s Presbyterian Church, Inc. in Orlando resolves to follow the PCA Constitution. The Book of Church Order sets forth the right of any congregation to unite or disassociate with the PCA at any time, and that a local church must always follow the laws governing its jurisdiction.
“25-11. While a congregation consists of all the communing members of a particular church, and in matters ecclesiastical the actions of such local congregation or church shall be in conformity with the provisions of this Book of Church Order, nevertheless, in matters pertaining to the subject matters referred to in this BCO 25, including specifically the right to affiliate with or become a member of this body or a Presbytery hereof and the right to withdraw from or to sever any affiliation of connection with this body or any Presbytery hereof, action may be taken by such local congregation or local church in accordance with the civil laws applicable to such local congregation or local church; and as long as such action is taken in compliance with such applicable civil laws, then such shall be the action of the local congregation or local church. It is expressly recognized that each local congregation or local church shall be competent to function and to take actions covering the matters set forth herein as long as such action is in compliance with the civil laws with which said local congregation or local church must comply, and this right shall never be taken from said local congregation or local church without the express consent of and affirmative action of such local church or congregation. Particular churches need remain in association with any court of this body only so long as they themselves so desire. The relationship is voluntary, based upon mutual love and confidence, and is in no sense to be maintained by the exercise of any force or coercion whatsoever. A particular church may withdraw from any court of this body at any time for reasons which seem to it sufficient …”
And St. Paul’s Presbyterian Church thus incorporates as follows:
“The operation of St. Pauls Presbyterian Church shall in all instances be according to the Holy Scriptures and the Constitution of the Presbyterian Church in America, which consists of the doctrinal standards set forth in the Westminster Confession of Faith, together with the Larger and Shorter Catechisms and The Book of Church Order, as adopted by the Presbyterian Church in America. These aforementioned documents include the doctrinal and procedural positions of local churches that are members of the presbyteries of the Presbyterian Church in America.
Is a member of the Central, FL. Presbytery of the Presbyterian Church in America. …
The purposes of St. Paul’s Presbyterian Church are those stated in the Articles of Incorporation. These Bylaws are to conform in all respects to those purposes. Further, at any time that there is a conflict between these Bylaws and the Articles of Incorporation, the Articles of Incorporation shall govern. At any time there is a conflict between these Bylaws and The Book of Church Order of the Presbyterian Church in America, except as may be required by the laws of the State of Florida or the United States of America (provided such laws are not in conflict with the Holy Scripture or doctrine), The Book of Church Order shall govern.”
(St. Paul’s Presbyterian Church Bylaws, 1992)
06/06-10/1994: The 22nd PCA General Assembly adopts the formal judgment in SJC 93-3, the case of Dr. and Mrs. Stuart S. Chen vs. Ascension Presbytery, which reasons,
“PCA is a voluntary association of people committed to a common faith and order. The BCO 25-11 explicitly expresses this voluntary principle as it applies to the association of a local church with the denomination:
25-11: ‘ … Particular churches need to remain in association with any court of this body only so long as they themselves so desire. The relationship is voluntary, based upon mutual love and confidence, and is in no sense to be maintained by the exercise of any force or coercion whatsoever. A particular church may withdraw from any court of this body at any time for reason which seem to it sufficient. We believe this same voluntary principle applies to an individual’s association with a local PCA congregation.’”
(Minutes of the Twenty-Second General Assembly of the Presbyterian Church in America, pp. 110-123)
1997 National Conference: PCA Teaching Elder R.C. Sproul publicly remarks, “I almost never hear the doctrines of grace proclaimed in my own church, in my own denomination. …
Am I crazy? Should I try to start a church and plant a church? …
I don’t know what I should do and I’m trying to sort that through, myself.”
(Essential Truths of the Christian Faith: 1997 National Conference, Questions and Answers #2, timestamp 39:58 through 44:53)
06/10-13/1997: The 25th PCA General Assembly identifies gaps in Central Florida Presbytery’s records for its licensure, examination and ordination process for teaching elders, as well as finds out-of-order waivers for internship requirements. In its report, the GA Committee on Review of Presbytery Records approves Central Florida Presbytery’s records, “with exceptions of substance.” Central Florida fails to respond to the GA with the records and explanations for its omissions.
(Minutes of the Twenty-Fifth General Assembly of the Presbyterian Church in America, p. 202)
Alleged violations (errors and/or delinquencies) by the Central Florida Presbytery
Secondary standards: BCO 13-11; 40-1,-2,-4; RAO 16-3,-4.c,-5,-10.b
07/20/1997:
“Appendix 2
R. C. SPROUL TIMELINE …
July 20, 1997. Holds first service of Saint Andrew’s Chapel in the Ligonier studios.”
(R. C. Sproul: A Life, Stephen J. Nichols, p. 327)
10/10/1997: Robert C. Cannada and W. Jack Williamson, ruling elders and founding fathers of the Presbyterian Church in America, affirm the spirit of the courts’ and congregations’ voluntary association in BCO 25-11 as also appurtenant to emancipatory rights of individual members.
“The concept expressed in 25-11 of the BCO dealing with the relationship between a Presbytery and its members is also the concept applicable to the relationship between a congregation and its members and between the General Assembly and the presbyteries. This concept is expressed in 25-11 as follows:
‘Particular churches need remain in association with any court of this body only so long as they themselves so desire. The relationship is voluntary, based upon mutual love and confidence, and is in no sense to be maintained by the exercise of any force or coercion whatsoever.
A particular church may withdraw from any court of this body at any time for reasons which seem to it sufficient.’
Likewise, a member of a congregation may withdraw from membership or may be dismissed from membership by appropriate action of the session, and a presbytery may withdraw from the PCA or may be dismissed by the General Assembly. This is in accord with the concept contained in the eight basic principles as approved by the first General Assembly of the Presbyterian Church in America in 1789.”
(The Historic Polity of the PCA, p. 44; emphasis original)
The same authors later assert that a PCA church session, acting through its civil entity organized by state law, is subject to applicable civil laws of the state in the dismissal of members.
“Church courts should respect the decisions of other church courts. Lower church courts should comply with the applicable decisions of higher church courts subject to the ultimate guidance of the Scriptures and of Christian conscience. Each presbytery and each session has the power, acting through the civil entity that each has formed and organized, to dismiss members from its membership for such reason as it determines to be appropriate subject to the applicable civil laws of the State.”
(ibid., p. 78)
10/18/1997: At the Central Florida Presbytery 80th Stated Meeting, TE R.C. Sproul “asks” his ordaining authority to “let him” labor out of bounds at this independent church that “is being organized” in the north Orlando area, adding the pastoring of this church as a new responsibility to the out-of-bounds call that he already has at his parachurch ministry. Presbytery “approves” TE Sproul’s “request.” This event essentially is the genesis and the impetus which set in motion all the subsequent effects, for not one of them could have been possible without this aetiological event.
Alleged violations (errors and/or delinquencies) by the Central Florida Presbytery
Primary standards: Ecclesiastes 8:11, Acts 20:28, Hebrews 12:15
Secondary standards: WLC Q.99.6-8; BCO 3-3; 4-1; 5-9; 8-7 (cf. 4th PCA General Assembly, Judicial Case 2); 13-5,-7; 14-7; 21-5.2,3
“Who was R.C. Sproul?
Dr. R.C. Sproul (1939–2017) … was also the founding pastor of Saint Andrew’s Chapel in Sanford, Fla. …”
(www.ligonier.org/faqs/who-was-rc-sproul, (PDF, PNG))
“Church Planter
Some of this same [Renewing Your Mind recording studio] audience were regular visitors to the Sproul home for a Bible study. A group of families within that audience wanted to start a church. They approached R. C., wanting him to be a pastor. … The group persisted. …
R. C. became a church planter.
Saint Andrew’s Chapel first met in the [Ligonier Ministries] recording studio. R. C. called it a chapel because it was small. … Vesta explained why his name was chosen: ‘Andrew was always bringing people to Christ. That’s why we wanted to name it Saint Andrew’s.’ …
An undeveloped portion of the land would become the site of Saint Andrew’s Chapel … Two satellite buildings would also hold Ligonier staff. All that needed to be done now was to build a church building. …
The church sign says ‘Saint Andrew’s Chapel, A Reformed Congregation.’ A note on the church website explains:
Saint Andrew’s was founded in 1997 as an independent congregation in the Reformed tradition. As such, Saint Andrew’s is not affiliated with a particular denomination. That is not to say, however, that we are non-denominational or inter-denominational. On the contrary, Saint Andrew’s is an independent congregation on account of our desire to remain steadfast in the Reformed tradition without the influence of denominational governance. Nevertheless, our pastors are ordained ministers in the Presbyterian Church in America (PCA).
R. C. had his PCA ministerial credentials the entire time he pastored an independent church. It was not strictly his decision. The group that wanted to start the church and (kindly) cajoled R. C. into being their pastor met with representatives from the presbytery. That group felt that the representatives, at the time, were less interested in the confessional and doctrinal position of the church and more interested in its business plan and vision. This gave them pause. They reported back to R. C. In the end, they decided not to join the PCA but to remain independent. …
The holy invades the profane in sacred space and sacred time. Saint Andrew’s Chapel, dedicated in 2009, is the manifestation of the vision laid out in the last chapter of the classic book from 1985 (The Holiness of God). …
In addition to Ligonier, R. C. founded two other institutions: Saint Andrew’s Chapel and Reformation Bible College. Saint Andrew’s Chapel faithfully continues the work started by R. C. Sproul and that small group of families. …
R. C. could look out his office window at Ligonier and see Saint Andrew’s Chapel to the left and Reformation Bible College to the right. He loved that. These were the institutions that God used R. C. to found—institutions that R. C. hoped would be faithful and, God willing, carry on in the service of the church, institutions that would proclaim, defend, and contend for the gospel. All three—Ligonier, Saint Andrew’s, and RBC—encircle a pond. …
In front of the large oaken doors under a Gothic arch at the entrance to Saint Andrew’s is a graveyard. R. C. always believed a church should have a graveyard. He thought it a strong object lesson for the congregation as they entered and left church. R. C. is buried in that graveyard.”
(R. C. Sproul: A Life, Stephen J. Nichols, pp. 219-224, 226, 304-305, 308)
“Thus I will put a division between my people and your people. Tomorrow this sign shall happen.”
— Exodus 8:23
“True Christians can make terrible mistakes, and when those mistakes are carried into the teaching of the churches, the harvest in history is tragedy. All Christians rest on the one foundation of the person and work of Christ. To pass from death to life the believer need have no larger body of knowledge than was possessed by the penitent thief at Calvary. But for those holding the teaching office in the church it is ‘all the counsel of God’ which is required (Acts 20:27).”
— Iain H. Murray referring to Herbert E. Ryle, J.C. Ryle: Prepared to Stand Alone, p. 258
“The answer to studied ambiguity, that is, being purposefully vague so as to allow for an elastic interpretation or allow for latitude on a particular doctrine or view, is precision. Precision and clarity, not ambiguity, serve the church best in remaining faithful to its biblical, historic, and confessional roots. R. C. was learning that in 1965 in his own denomination. …
R. C. realized the disobedient life is not worth living. The obedient life is. The only way we know if a comprehensive world- and lifeview and ethic is sound and cogent is for the basis of that worldview and ethic to be sound and cogent. Thinking about how to live in this world is what drove R. C.’s doctrine of Scripture. He wanted the church to know that there is a sure and solid foundation for doctrine and life, theology and ethics, studying and knowing God, and also obeying God and worshiping him in all of life. An authoritative Scripture is the key. … R. C. stressed that reading the Bible is one thing, studying the Bible is another thing, and obeying the Bible is another thing altogether.”
— R. C. Sproul: A Life, Stephen J. Nichols, pp. 75, 116
“If then, explicit official declarations and the actual administration of discipline can decide the question, it is clear that our Church has always required adherence to the system of doctrine contained in the Westminster Confession of Faith as a condition of ministerial communion. From the adopting act of 1729 to the present hour, there is not a line upon our records which, either directly or indirectly, teaches that nothing beyond the essential and necessary doctrines of the gospel was to be required of its ministers. On the contrary the very ambiguity of the adopting act was the occasion of that doctrine being repudiated, and a strict adherence to the Confession enjoined with a frequency and clearness which otherwise would not have been called for.”
— The Constitutional History of the Presbyterian Church in The United States of America, Vol. 1, Charles Hodge, D.D., p. 185
“Guard your steps when you go to the house of God. To draw near to listen is better than to offer the sacrifice of fools, for they do not know that they are doing evil. … When you vow a vow to God, do not delay paying it, for he has no pleasure in fools. Pay what you vow. It is better that you should not vow than that you should vow and not pay. Let not your mouth lead you into sin, and do not say before the messenger that it was a mistake. Why should God be angry at your voice and destroy the work of your hands?”
— Ecclesiastes 5:1, 4-6
“Make your vows to the LORD your God and perform them;
let all around him bring gifts
to him who is to be feared.”
— Psalm 76:11
“Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. Strive for peace with everyone, and for the holiness without which no one will see the Lord. See to it that no one fails to obtain the grace of God; that no ‘root of bitterness’ springs up and causes trouble, and by it many become defiled.”
— Hebrews 4:12-15
www.ligonier.org/faqs/who-was-rc-sproul, last accessed September 19, 2023
“Dr. R.C. Sproul (1939–2017) was widely recognized as one of the most gifted communicators of the Bible and theology in the past century. In addition to being founder of Ligonier Ministries, an international Christian education ministry located near Orlando, Fla, he was also the founding pastor of Saint Andrew’s Chapel in Sanford, Fla., first president of Reformation Bible College, and executive editor of Tabletalk magazine. Dr. Sproul continues to be recognized throughout the world for his articulate defense of the inerrancy of Scripture and the need for God’s people to stand with conviction upon His Word.”
“You either die a hero, or you live long enough to see yourself become the villain.”
— Harvey Dent, District Attorney, Gotham City
“If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”
— I John 1:9
“The Present Duty of the Conservatives
Under these discouraging circumstances, what should be done by the sound elements in the church? … Those who are in control of the ecclesiastical machinery have done everything in their power to prevent light from being shed upon the issues of the day. …
It is, indeed, very strange that if the heart of our church is really sound, it does not react vigorously against such unjust and ruthless measures …
One thing, at least, is clear—if there is to be any conservation of the sound element in the Presbyterian church, we must have a truly Reformed, and ringingly polemic, source of ministerial supply.”
— J. Gresham Machen, “Is There a Future for Calvinism in the Presbyterian Church?” The Banner 65, 1930