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Two Denominations Must Take Stand on Current Justification Controversy Orthodox Presbyterian Church (OPC) to Hear Appeal in Kinnaird Trial Ruling Elder John 0. Kinnaird of Bethany OPC, Oxford, PA was tried and convicted on the charge of "teaching a doctrine of justification by faith and works, contrary to the Word of God and the \Vestminster Standards." The censure determined by the court for Mr. Kinnaird, by unanimous vote, is "indefinite suspension from office".

The Presbytery of Philadelphia, Orthodox Presbyterian Church (OPC), heard Elder Kinnaird's appeal on February 22, 2003 and voted to uphold the lower court's verdict. The denial of the. appeal was by voice vote, with Dr. Richard Gaffin and several others requesting their vote overturn Elder Kinnaird's conviction be recorded in the minutes. The case is now expected to be appealed to the General Assembly of the OPC, meeting June 25th through July 2nd, 2003, in Sioux Center, Iowa.

In the original trial, an interim Session of five men met on three Saturdays (Nov: 23, 2002, Nov. 30, 2002, and Jan. 25, 2003) to hear the evidence regarding the teachings of Elder Kinnaird. On the last day the Session deliberated and announced its decision to find Mr. I

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could imperfect sanctification (imperfect because of our remaining sin), with its attempts at good works and law-keeping, be how we 'stand on Judgment Day?'" Thus, concludes the Session, Elder Kinnaird's statements lead "to the erroneous conclusion that believers' own works are required for being declared righteous at the Last Day."

Rev. Tom Tyson was the counsel for the defense. The charges were prosecuted by Bethany member Arne \X1ilkining with the assistance of former PCA ruling elder, and cunent member of Bedlany, Rev. Arthur Kuschke (retired) and Rev. Clinton Foraker, pastor of Bethany. Supporting the defense were Drs. Peter Lillback and Richard Gaffin.

The case was heard by Interim Session as the result of a special presbytery meeting at Bethany, on July 8, 2002, in order to head off a split of the church. The presbytery placed both pastors on a leave of absence and suspended the rule of the session for six months. The presbytery ananged for five men from outside of Bethany to form an interim or provisional session for this time. It was these men, acting as Interim Session who sustained a complaint against the Bethany session for dismissing the charge back in April, then heard the case and ruled on it. The interim session is made up of four ministers and one ruling elder.

The Reformed Church in the United States (RCUS) to Consider Overture on Justification The South Central Classis of the Reformed Church in the United States (RCUS) voted on March 25-26, 2003 to overture its Synod "to declare the teaching of Norman Shepherd regarding justification by faith as heretical" on the following grounds:

1. That it is heresy and contrary to the Gospel of Jesus Christ to say that the salvation of the elect is in any way based upon works of righteousness that dley perform in any part of their life, but is solely based on the righteousness of Jesus Christ, which is received by faith alone (Belgic Confession XXIV). 2. That it is heresy to say that the phrase "righteousness of faith" when used in terms of justification means the good works that Christians perform; rather, it means the perfect righteousness of Christ which is imputed to the elect through faith (Belgic Confession XXIV). 3. That it is heresy and contrary to the Gospel of Jesus Christ to say that when the Apostle Paul writes in Galatians 5:6 "For in Jesus Christ neltller circumcision availeth any thing, nor uncircumcision; but faith which worketh by love" that he means that true faith needs faith to be made alive by works. Instead, the holy Apostle means that love proceeds from true faith as its certain fruit. Love does not make faith alive but is the evidence of life (Belgic Confession XXIV). 4. That it is heresy to say tllat when tlle Apostle James in James 2:20 writes that "faith without works is dead" that he is teaching that works must be added to faith for justification; instead, this passage teaches that dead faith is no faith at all, but simply a carcass. It is heresy to say that faith is made alive

or effective by works, as though faith does not truly connect the soul to Christ. It is true to say that faith vitally connects the soul to Christ so that life flows to the sinner from Him, so that faith alone is sufficient for all things (Belgic Confession XXIV). 5. It is heresy to construe the conditions of the covenant in such a way as to think tlut the passion and obedience of Christ are insufficient for our salvation as though we must add something of ourselves to them. Rather, the Gospel teaches that our righteousnesses are as filthy rags, that it is God who works in us both to will and do of his good pleasure, so that neither in its origin, in its progress, nor in its fulfillment is there anything of ourselves in out salvation, but all is of Christ who is the Author and the Finisher of our faith.

6. It is heresy to say that this faith which alone accesses the righteousness of Christ is the obedience of covenant keeping. It is indeed true that the elect have been predestined to be conformed to the image of Christ, yet faith is not this image of Christ, but only the beginning and seed thereof. Though living faitll must result in works of thanksgiving [HC 64], yet faith must be distinguished from its fruit as does the apostle Paul in all of His writings. For if faith is confused with works, grace will be lost among us, as the Apostle says, "Therefore it is of faith, that it might be by grace" [Rom. 4: 16]. It is God who works in us both to will and do of his good pleasure, so that neither in its origin, in its progress, nor in its fulfillment is there anything of ourselves in our salvation, but all is of Christ who is dle Author and the Finisher of our faith (Belgic Confession, L'U). 7. It is heresy to say that Adam's sin of eating the fruit was not the source of sin and death in the world, whereby all of his seed are condemned apart from their own deeds; so also, it is heresy to say that the complete and perfect obedience of Christ, the Last Adam, is not the source of life and redemption to all His seed, apart from their own deeds. The blood of our Redeemer fully satisfies for all our covenant-breaking and failure, so that the Scripture is fulfilled, "Blessed is the man to whom the Lord will not impute sin."

8. It is heresy to say that any curse can rest upon the elect of God as if the promised blessing to the Fathers has not been fulfilled in Jesus Christ. Rather, the Gospel teaches that those who believe are not condemned, that Christ took the curse upon Himself, that the promises of God are yea and amen, and that everyone who believes on Christ shall not come into condemnation, but is passed from death unto life. Further, whom the Lord loves He chastens, but this is not to be construed as a curse but instead the exercise of His Fatherly hand that can result only in blessing. Though the non-elect may dwell in the church, yet no eternal blessing comes to them for they abide in unbelief under the curse of Adam's sin (Heidelberg Confession I). These statements were adopted by the Consistory of Trinity Covenant Church in Colorado Springs, Colo., and presented to the South Central Classis of the ReUS, meeting in Mitchell, South Dakota, March 25 - 26, 2003. (Source: W\v\v.pcanews.com)

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