Thread: PCA vs. OPC
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Old 03-27-2007, 10:15 PM
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I think in the book publishing world I have had similar problems.

I chose Naphtali Press to name my reformed publishing outfit (with good Scottish Covenanter pedigree as reason); and someone of very good Reformed pedigree told me this week it made him think "Mormon". Ooops.

Quote:
Originally Posted by SemperFideles View Post
Another difference:

The folks that formed the PCA in 1972 got to keep that name without threat of lawsuit.

The OPC was originally called the PCA when it formed but was sued by the PCUSA over the name and had to change its name to the OPC.

I'll be honest with you, I think the name of the OPC is a hinderance to its broader appeal and it might have grown more rapidly in recent years if it didn't have the name.

I was not a complete novice to Reformed theology when I moved to CA in 1999. I was concerned because there was only an OPC in town and I had just become Presbyterian (in a Springfield PCA congregation) a couple of years prior. It had been quite a leap for me and my wife to leave "interesting" worship for the sake of sound doctrine in a PCA Church.

I didn't know anything about the OPC except it's name. The term Orthodox in its name instills the idea of being old, stodgy, etc. I pictured all the men in suits and all the women in bonnets singing with dour expressions.

I know that sounds funny to some now but I think I can safely say that, at the time, I represented what a typical evangelical in the process of reforming is thinking. My vocabulary has always been above-average so imagine what others are thinking.

I don't know the solution because I love the OPC. There's no point in going back in time but I sometimes wonder how the OPC might have grown with a different name.
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When heresy rises in an evangelical body, it is never frank and open. It always begins by skulking, and assuming a disguise. Its advocates, when together, boast of great improvements, and congratulate one another on having gone greatly beyond the ‘old dead orthodoxy,’ and on having left behind many of its antiquated errors: but when taxed with deviations from the received faith, they complain of the unreasonableness of their accusers, as they ‘differ from it only in words.’ This has been the standing course of errorists ever since the apostolic age. Samuel Miller, Introductory essay, The Articles of the Synod of Dort (1841).

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