Thanks for doing this. I just recently heard of the ARPC and knew very little about it. I figured you would have a video about it and of course you did. Your resources are very helpful.
Is there anyway that you can do a video that compares the church governance models? Episcopal vs Presbytery vs Congregational, etc... Thanks for all your awesome work!
I’ve been curious about this denomination since attending college in Columbia, South Carolina. There are multiple ARPC churches in the downtown and the denominational headquarters seem to be within the greater metropolitan area.
The remaining RPs and APs rebuilt on immigration and the ARC grew as well. The ARC broke up into regional synods rather than run things out of Philadelphia, but as communication and travel improved started patching things together again. In 1858 the ARC merged with a majority of the APs to produce the UPCNA. But the Synod of the Southeast did not return to the fold and became the ARPC. The last attempt to woo the ARPC into the UPCNA was in the 1940s. This was torpedoed by the UPCNA giving up exclusive psalmody. But, like you pointed out, so did the ARPC. The ARPC was supposed to be part of the PCUSA/PCUS/UPCNA/RCA merger of the 1950s but happily did not, but they did get a 5-denominational/4-denominational hymnal for their effort. I suspect that the 1903 Amendments were added to the ARPC WCF in anticipation of this merger. In more recent years the ARPC provided an escape hatch for conservative UPCUSA congregations to leave with their property. This ended when the ARPC broke “full frat(ernal)” relations. As for the APs, they withered away to 3 (?) congregations and a disbanded one that owned property. They were absorbed into the RPCNA in the late 1960s. But a contribution that outlived the APs was the EPC, assuming that Ward EPC (ex-Ward UPC, ex-Elizabeth M. Ward P.C.) was the founder as well as the flagship of this denomination. Ward started as the Plymouth Road Mission, a daughter of the Central P.C. of Detroit, which in turn had been the Scots or Scotch PC, a congregation of the Associate Kerk of Canada and Scotland. Scots/Scotch transferred to the PCUSA, not the UPCNA as might be expected, but remained non-instrumental.
Came from an informally Pentecostal background and attended an/the ARP college. Boy, that was a culture shock. The intra-Reformed disputes about types of covenant theology and presuppositional apologetics were alien to me and, to my mind, hairsplittingly nuanced. (Why was I supposed to hate the Federal Vision again? And, wait, you guys actually read and "like" the Puritans?) I wasn't sure if they were the ones trapped in a theological bubble or I was. The academic-ecclesiastical politics were heated. I never could stomach the cold, hard Calvinism, but my NT Greek professor at the seminary was one of the kindest, most patient and spiritually calming Christians I've ever met. I'm no longer Evangelical Protestant. I'm a convert to Orthodoxy. But no regrets about my experience with the ARP.
I've held reformed beliefs since about 2015 but never identified as reformed until recently. I have heard talks by R.C. Sproul among others in the reformed church. So I guess my question is what is the difference between fundamental and reformed theology.
Fundamentalists are generally premillennial dispensationalists whereas reformed churches subscribe to covenant theology with an open view to end times. Calvinistic soteriology is emphasized in reformed churches whereas Fundamentalists are not typically Calvinists. Those are the biggest differences.
... I personally cannot get past the assertion that "sacraments are a means of grace." No, grace comes via the Holy Spirit directly to the individual believer. No 'means of grace' is tangible or visible. The Lord's supper is a means of WORSHIP --- NOT a 'means of grace'.
@@classicchristianliterature ... I would never countenance "getting rid of the Bible" -- IDK how you suggest that here. ... Do you object to the Bible being "a means of grace" ?
@@34Packardphaeton you are questioning the concept of “means” of grace. The Bible is a means of grace, im glad you confirm that. Sacraments are visible signs and seals. Do we not have grace communicated to us in the Lords supper? Are we not reminded of the breaking of Christs body and shedding of His blood?
@@classicchristianliterature .. I perceive that part of our discussion really depends on a fair definition of "means of grace". I hold a rather narrow definition of that phrase. .. Frankly, I do not subscribe to the claim that 'grace is communicated to us in the.. supper'. I know of no Biblical basis for such assertion. Mere 'reminding' is one thing: to believe that, as my PCA pastor says, that "God is a god of means" simply does not rest or resonate within me. Allow me a quotation of U. Zwingli: "I believe, yea I know, that all the sacraments are so far from conferring grace that they do not even convey or distribute it." Here's a second quote: "For as grace is produced or given by the divine Spirit (I am using the term grace in its Latin meaning of pardon, indulgence, gracious favor), so this gift reaches only the spirit. The Spirit, however, needs no guide or vehicle for He Himself is the Power and Energy by which all things are borne and has no need of being borne." [Fidei Ratio, ed. Niemeyer p. 24, F. Pieper, III, p. 132f]
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I would be interested to see a comparison between the RPCNA, ARPC, and the OPC. Thanks for your videos!
....... How 'bout the PCA ?
I would also like to see a video that compares the PCA and the ARPC (also even the EPC). Thanks!
Thanks for doing this. I just recently heard of the ARPC and knew very little about it. I figured you would have a video about it and of course you did. Your resources are very helpful.
Is there anyway that you can do a video that compares the church governance models? Episcopal vs Presbytery vs Congregational, etc...
Thanks for all your awesome work!
There is also the RPCNA, small but faithful to God’s word. Sing only Psalms a cappella.
I’ve been curious about this denomination since attending college in Columbia, South Carolina. There are multiple ARPC churches in the downtown and the denominational headquarters seem to be within the greater metropolitan area.
Once again excellent work.
The remaining RPs and APs rebuilt on immigration and the ARC grew as well. The ARC broke up into regional synods rather than run things out of Philadelphia, but as communication and travel improved started patching things together again. In 1858 the ARC merged with a majority of the APs to produce the UPCNA.
But the Synod of the Southeast did not return to the fold and became the ARPC.
The last attempt to woo the ARPC into the UPCNA was in the 1940s. This was torpedoed by the UPCNA giving up exclusive psalmody. But, like you pointed out, so did the ARPC.
The ARPC was supposed to be part of the PCUSA/PCUS/UPCNA/RCA merger of the 1950s but happily did not, but they did get a 5-denominational/4-denominational hymnal for their effort. I suspect that the 1903 Amendments were added to the ARPC WCF in anticipation of this merger.
In more recent years the ARPC provided an escape hatch for conservative UPCUSA congregations to leave with their property. This ended when the ARPC broke “full frat(ernal)” relations.
As for the APs, they withered away to 3 (?) congregations and a disbanded one that owned property. They were absorbed into the RPCNA in the late 1960s.
But a contribution that outlived the APs was the EPC, assuming that Ward EPC (ex-Ward UPC, ex-Elizabeth M. Ward P.C.) was the founder as well as the flagship of this denomination. Ward started as the Plymouth Road Mission, a daughter of the Central P.C. of Detroit, which in turn had been the Scots or Scotch PC, a congregation of the Associate Kerk of Canada and Scotland. Scots/Scotch transferred to the PCUSA, not the UPCNA as might be expected, but remained non-instrumental.
Came from an informally Pentecostal background and attended an/the ARP college. Boy, that was a culture shock.
The intra-Reformed disputes about types of covenant theology and presuppositional apologetics were alien to me and, to my mind, hairsplittingly nuanced. (Why was I supposed to hate the Federal Vision again? And, wait, you guys actually read and "like" the Puritans?) I wasn't sure if they were the ones trapped in a theological bubble or I was. The academic-ecclesiastical politics were heated. I never could stomach the cold, hard Calvinism, but my NT Greek professor at the seminary was one of the kindest, most patient and spiritually calming Christians I've ever met.
I'm no longer Evangelical Protestant. I'm a convert to Orthodoxy. But no regrets about my experience with the ARP.
Thank you!
I appreciate that Miles! Glad you liked the video.
I've enjoyed much of your content and it has surely helped me along the way, as I'm sure it's help many others. Many blessings, brother in Christ.
I was taught Bible, religion, and theology by Dr. William B. Evans. He is an excellent professor.
Thank you for your thorough and correct representation of my denomination. (Though I'm currently serving in a 1689 SBC Church 😆)
I've held reformed beliefs since about 2015 but never identified as reformed until recently. I have heard talks by R.C. Sproul among others in the reformed church. So I guess my question is what is the difference between fundamental and reformed theology.
I believe the big separation is our understanding of predestination and election
Fundamentalists are generally premillennial dispensationalists whereas reformed churches subscribe to covenant theology with an open view to end times. Calvinistic soteriology is emphasized in reformed churches whereas Fundamentalists are not typically Calvinists. Those are the biggest differences.
Do they still hold to Marrow theology?
Does arp constitution says that women are prohibited to decorate pulpit?
Can I get aro constitution?
You rarely mention us Free Presbyterians....what are we chopped liver?
... No; certainly not. .. I confess, however, that I need to learn about your denomination.
... I personally cannot get past the assertion that "sacraments are a means of grace." No, grace comes via the Holy Spirit directly to the individual believer. No 'means of grace' is tangible or visible. The Lord's supper is a means of WORSHIP --- NOT a 'means of grace'.
False dichotomy.
So get rid of the Bible and just wait on the Holy Spirit to speak to people. God uses means my friend. This is plain. We are not mystics.
@@classicchristianliterature ... I would never countenance "getting rid of the Bible" -- IDK how you suggest that here. ... Do you object to the Bible being "a means of grace" ?
@@34Packardphaeton you are questioning the concept of “means” of grace. The Bible is a means of grace, im glad you confirm that. Sacraments are visible signs and seals. Do we not have grace communicated to us in the Lords supper? Are we not reminded of the breaking of Christs body and shedding of His blood?
@@classicchristianliterature .. I perceive that part of our discussion really depends on a fair definition of "means of grace". I hold a rather narrow definition of that phrase. .. Frankly, I do not subscribe to the claim that 'grace is communicated to us in the.. supper'. I know of no Biblical basis for such assertion. Mere 'reminding' is one thing: to believe that, as my PCA pastor says, that "God is a god of means" simply does not rest or resonate within me. Allow me a quotation of U. Zwingli: "I believe, yea I know, that all the sacraments are so far from conferring grace that they do not even convey or distribute it." Here's a second quote: "For as grace is produced or given by the divine Spirit (I am using the term grace in its Latin meaning of pardon, indulgence, gracious favor), so this gift reaches only the spirit. The Spirit, however, needs no guide or vehicle for He Himself is the Power and Energy by which all things are borne and has no need of being borne." [Fidei Ratio, ed. Niemeyer p. 24, F. Pieper, III, p. 132f]