[Editor’s note: you can read a much fuller version of this article here. It includes much more extensive citations and explanations]
When I first discovered Reformed theology, I felt like I had stumbled into treasure. Its systematic grasp of Scripture, its depth of thought, and its seriousness about truth captivated me. Before long, I concluded that fidelity to the Reformed system required making everything revolve around the confession. Not only ministers, but members; not only teaching, but fellowship.
The result was a church life that was confessional in every possible respect. Membership required adherence to Reformed doctrine. Relationships with other churches were kept at a distance unless they, too, were distinctly Reformed. I thought I was being faithful.
But over time, my spirit grew dry. I began to wonder if this narrowness was what Christ truly intended for his church. The turning point came when I discovered the way of the Old School Presbyterians. These were the confessional conservatives of the 19th century who held the line on confessional fidelity and made hard decisions to guard it. They taught me that my instincts about strict orthodoxy were right—but that I was missing something just as important: wide catholicity.
Guarding the Pulpit
The Old School was uncompromising in requiring confessional fidelity from its ministers. They believed the teaching office demanded the highest level of doctrinal integrity. Dabney reminded his students that ministers needed more than a casual acquaintance with doctrine, they were, as Paul said, were “stewards of the mysteries of God. Moreover, it is required in stewards that a man be found faithful” (1 Cor. 4:1–2).. And as he said to Timothy, The minister must be “a workman approved unto God, rightly dividing the word of truth.” (2 Tim. 2:15, cited in “Broad Churchism,” in Discussions: Evangelical, vol. 2, 449).
Charles Hodge was equally blunt: “We may guard our ministry and admit none to the office of teacher in our churches, who do not hold that system of doctrine which we believe God has revealed, and which cannot be rejected in any of its parts without evil to the souls of men” (Discussions in Church Polity, 224).
For the Old School, then, confessions existed chiefly to protect the flock from unsound teachers. They were not museum pieces or denominational badges. They were guardrails at the pulpit.
The Temptation of Overreach
But the clarity of that standard can tempt us to extend it further than the Bible does. That was my mistake. I required of members what was meant for ministers. I made precision the price of admission to the church, confusing the shepherd’s responsibility to guard doctrine with the sheep’s calling simply to follow Christ.
The Old School Presbyterians knew this temptation too. And they resisted it. They maintained a line between the demands of the pulpit and the welcome of the pews. Continue reading “Embracing Truth & Love: The Confessional Wide Catholicity of Old School Presbyterianism”
How do we become what God has made us to become? Can we become what we are supposed to become? Can we fulfill our potential? Can we become joyful, content, and just people instead of angry, frustrated, and selfish people? 
