The Most Controversial Presbyterian Doctrines

[00:00:00]One of the largest Protestant denominations in the world baptizes babies. It believes that God chose the saved even before creation. It rejects modern prophecy. It forbids women from serving as pastors. The Presbyterian Church defends each of these doctrines with the Bible in hand. Stay until the end because the last doctrine is the one that causes the most division.

[00:00:22]Predestination. Presbyterians are well known for their defense of the doctrine of predestination. In simple terms, they hold the Calvinist position. Christ died for the elect. God chose these people for salvation before the foundation of the world. And those who have truly been saved will persevere to the end. In other words, the elect will not fall away. Those who disagree with this doctrine argue that it conflicts with human freedom. If God has already determined beforehand who will be saved, human choices would lose their real significance. Furthermore, many question how this view can be reconciled with the idea of a loving and just God. How can God's absolute sovereignty be reconciled with human responsibility? And how can it be understood that some are chosen for salvation while others are not?

[00:01:08]Other critics claim that predestination could lead to fatalism. If everything has already been determined by the divine will, what incentive would there be to pursue spiritual growth, evangelize, fight against sin, or work to transform the world? These are some of the most common objections raised against this doctrine throughout history. Presbyterians explain that this doctrine, although the target of intense debate and controversy, finds support in numerous biblical passages. One of the most important text for this discussion is Romans 9. In this chapter, the Apostle Paul emphasizes God's sovereignty in salvation. Using examples such as Jacob and Esau, he argues that God's choice is not based on human works or merit, but on God's sovereign purpose. Before they were even born or had done anything good or evil, Jacob was chosen, demonstrating that salvation depends on divine grace and not human effort. Paul also responds to the objections that naturally arise against this doctrine. He asks, "But indeed, oh man, who are you to reply against God?

[00:02:11]Shall the thing formed say to him who formed it, 'Why have you made me like this?'" For Presbyterians, this passage highlights God's right as creator to act according to his perfect and just will.

[00:02:22]At the same time, they argue that predestination does not eliminate human responsibility. Although God is absolutely sovereign, human beings still make real choices and will be held accountable for them. Presbyterians believe that the Bible teaches both divine sovereignty and human responsibility, even if the human mind struggles to fully understand how these two truths fit together. Thus, the doctrine of predestination is not viewed by them as a theological invention, but as a biblical truth that exalts God's sovereignty and the security of salvation. Presbyterians affirm that this doctrine provides comfort to believers because their salvation does not depend on their own ability to remain faithful, but on God's faithfulness in accomplishing his redemptive purposes. Infant baptism. The Presbyterian church is known for its rather unpopular practice of baptizing babies, and of course, it is not alone in this. Lutherans, Anglicans, and several other Christian traditions also practice what is called pedobaptism.

[00:03:24]Those who disagree usually argue that baptism is a personal decision that can only be made by someone who understands what he or she is doing. The biblical passages about baptism generally describe people who heard the message, believed, and were then baptized. This was the case with the converts in the book of Acts, with those baptized by John the Baptist, and even with Jesus who was baptized as an adult.

[00:03:48]Furthermore, there is no explicit account of a child being baptized in the Bible. Presbyterians, however, argue that the issue should not be analyzed solely through the baptism examples found in the New Testament, but through the way God has always dealt with the children of believers throughout biblical history. They point to Abraham, who received circumcision as the seal of the righteousness of faith, and note that this sign was applied not only to converted adults, but also to eight-day-old boys in Israel. According to this interpretation, circumcision was the sign of God's covenant with his people. Although a child could not exercise personal faith at that moment, he was still considered part of the covenant community because of the faith of his parents. Presbyterians argue that baptism is the sign of the new covenant, fulfilling a role similar to that of circumcision in the Old Covenant. Just as the Lord's Supper fulfills a role similar to that of Passover. Therefore, infant baptism does not mean that the child is already saved, regenerated, or possesses personal faith. Rather, it is, according to them, an act of faith on the part of the parents and a visible sign that the child belongs to the community of God's people. They further argue that although there are no passages explicitly describing infant baptisms in the New Testament, there are texts that appear compatible with the practice. In Acts 2:38-39, for example, Peter declares, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call." Many Presbyterians understand this language as a continuation of the covenant principle found in the Old Testament, where the children of believers were also included among God's people. They also point to the so-called household baptisms recorded in the New Testament, such as those of Lydia's household and the Philippian jailer's household. Although the text does not explicitly state that there were children in these homes, Presbyterians argue that these accounts are consistent with the inclusion of believers' children in the covenant sign. Critics respond that none of these texts directly mention infant baptism, and that personal faith continues to be presented in the New Testament as a prerequisite for baptism. For this reason, the subject remains one of the greatest points of disagreement between Presbyterians, Baptists, and other evangelical denominations. Cessationism.

[00:06:13]The most common Presbyterian view is called cessationism. This means they believe that certain extraordinary spiritual gifts, such as tongues, revelatory prophecy, and gifts of healing, ceased with the end of the apostolic age. They understand that these gifts had a special purpose in the foundation of the church and in confirming the message of the apostles.

[00:06:34]Nevertheless, there is a minority of continuationist Presbyterians who believe that these gifts are still present in the church today. Those who disagree with cessationism argue that there is no biblical passage that clearly states that spiritual gifts would cease after the death of the apostles. On the contrary, they point to texts that encourage Christians to seek spiritual gifts, such as 1 Corinthians 14:1, and maintain that the scriptures present these gifts as a normal part of church life. Furthermore, many Christians report contemporary experiences involving healings, prophecies, and tongues, which they regard as evidence that these gifts are still active. Presbyterians respond that the miraculous gifts were closely connected to the ministry of the apostles and to the church's foundational period. They point to passages that associate signs and miracles with the confirmation of divine revelation and apostolic authority.

[00:07:30]Since the church was built upon the foundation of the apostles and prophets, they believe these offices had a unique and temporary role. For this reason, cessationists believe that revelatory gifts, such as predictive prophecies, tongues, and new revelations ceased with the close of the apostolic era. This does not mean that God has stopped acting supernaturally. Presbyterians continue to believe in miracles, healings, and answers to prayer, but they understand that these events do not occur through individuals who permanently possess such gifts, but rather through God's direct action in specific situations according to his will. Some cessationists also interpret the perfect mentioned in 1 Corinthians 13:10 as a reference to the completion of apostolic revelation or to the maturity of the church. Although this interpretation is debated by other Christian traditions, it is often used as additional support for the belief that the extraordinary gifts were temporary in nature. Female pastors.

[00:08:28]Another highly controversial Presbyterian doctrine is the rejection of female pastors. The traditional Presbyterian position teaches that men and women possess equal value before God, equal dignity, and equal importance in the life of the church, but have been given different roles. Therefore, they believe that the offices of pastor and elder should be exercised exclusively by qualified men according to the standards established in scripture. Those who disagree with this position often argue that it reflects the cultural customs of an ancient society rather than a permanent principle for all times. They point out that the Bible presents several women serving in important roles among God's people such as Deborah, who led Israel, Priscilla, who helped instruct Christian leaders, and other women who actively served in the expansion of the early church. For these critics, preventing women from serving as pastors limits the gifts that God has given to his church. Furthermore, many argue that the passages frequently used to restrict female pastors should be interpreted within their specific historical context. According to this view, Paul's instructions were related to local problems within the churches of his day and do not constitute a universal prohibition for all generations of Christians. Presbyterians respond that their position is not based on human traditions or cultural preferences, but on the direct teaching of scripture. They point to texts such as 1 Timothy 2 and 3, where Paul establishes qualifications for elders and teaches that the government and official teaching ministry of the church were entrusted to men. They also argue that Jesus chose 12 men for the apostleship and that the pattern observed throughout the New Testament is consistent on this point. For Presbyterians, this distinction does not imply male superiority or female inferiority. On the contrary, they maintain that God created men and women with equal value, but with different responsibilities within the family and the church. Therefore, they believe that women may serve in numerous ministries, teach other women and children, evangelize, serve, and lead various areas of church life, but the pastoral office remains reserved for men according to the pattern they believe they find in scripture. Alcoholic beverages. Many evangelicals oppose the consumption of any amount of alcohol.

[00:10:47]Presbyterians, however, generally disagree with that position. They argue that the Bible repeatedly condemns drunkenness, but does not prohibit the moderate consumption of alcoholic beverages. Furthermore, they point to biblical examples such as the wine used in the Lord's Supper, Paul's recommendation that Timothy use a little wine for medicinal purposes, and Jesus's own miracle of turning water into wine.

[00:11:13]Those who disagree argue that although the Bible does not contain an explicit prohibition against alcohol consumption, it presents numerous warnings about its dangers. They contend that alcohol has destroyed families, caused addiction, and led many people into sin. Therefore, they believe that total abstinence is the wisest and safest choice for Christians. Presbyterians respond that the biblical solution to abuse is not necessarily the prohibition of use. In their view, the Bible teaches the principle of Christian liberty. Certain practices are permitted, but must be exercised with responsibility, love for others, and self-control. Thus, a Christian may choose not to drink in order to avoid causing others to stumble or to avoid personal temptations, but should not turn that decision into a binding rule for all other Christians.

[00:12:00]Now, I want to hear your opinion. Do you agree with all of these doctrines? Or do you disagree? Were you already familiar with all of them? Leave a comment below and I'll see you next time.