Presbytopia: What It Means to Be Presbyterian, by Ken Golden. Fearn, Ross-shire, United Kingdom: Christian Focus, 2016, viii + 135 pages, $12.99, paper.

“Presbytopia” is an invented word by the author—who is the pastor at Sovereign Grace Orthodox Presbyterian Church in Davenport, Iowa—a derivative of “utopia” (“no place”). Literally the word would mean “old place,” and the author suggests that we need to remember in these times in which “old things have fallen on hard times” that “old places have value” (2). Of course, since he is writing for Presbyterian Churches in particular, the particular “old place” is that kind of church, i.e., a classic Presbyterian church.

This short and well-written book is intended to introduce the faith and practice of a conservative Presbyterian Church to outsiders, and especially to those desiring to unite with a Presbyterian Church who are coming from another (or with no) ecclesiastical tradition. Golden has done a good job as far as his stated purpose goes. As one who came to the Reformed faith and into Presbyterianism from a Baptist tradition, this book would have been very handy for me when I switched traditions over thirty-five years ago.

Part One is entitled “Christian Essentials.” Here basic biblical doctrine is reviewed as the author examines briefly the Bible, God, man, sin, Christ, and the Holy Spirit. He divides up what the Holy Spirit does, as far as the application of Christ’s redemptive work, into one chapter on the Spirit as the agent bringing us to gospel faith (resulting in justification) and the next chapter on the Spirit enabling our Christian life (resulting in progressive sanctification).

Part Two is called “Reformed Distinctives.” He distinguishes “Christian Essentials” as describing “the being of the church” from “Reformed Distinctives” as describing “the well-being of the church.” Here is a chapter on the TULIP, followed by a chapter on polity (“Biblically Balanced”), and then a chapter on worship (“According to Scripture”). It probably would have been helpful to have added a chapter distinguishing covenant theology (in a very summary form) from dispensational theology, as part of “Reformed Distinctives.”

Part Three is “Means of Grace.” Chapters include “Preaching and Sacraments (The Primary Means),” “Baptism (The Gracious Entrance),” “Lord’s Supper (Solemn Nurturing),” and “Prayer (Daily Conversation).” These chapters could prove very helpful to new believers especially, though even the most experienced Christians need to be reminded of the importance of these means periodically.

There is a very useful glossary defining terms and a sample liturgy, both of which could prove very helpful for those unfamiliar with this Presbyterian ground.

What are my criticisms of the book? The descriptions of the Bible books (pages 9–10) are too condensed in my opinion, leading to a misstatement on page 10 in which all the Epistles are described as “letters to churches.” At least a few of the New Testament Epistles are addressed to individuals, though they are of value for all the churches. On page 55 Golden’s explanation of the Sabbath is too brief and does not address the most often quoted text by broad evangelicalism in its dismissal of the Fourth Commandment for Christians, Colossians 3:16–17. While one can appreciate the intention of the book to be brief, still many coming from outside of a Reformed or Presbyterian background may need a little more explanation regarding some of these matters, if they are to get started in “Presbytopia.”

Chapters 11–12 also could use more elaboration as far as our distinct approach to baptism as Reformed churches. The last paragraph on page 97 could be read (and probably would be read by our Baptist friends) as affirming “believers only baptism,” which is not what the chapter is teaching as a whole. I would suggest that another sentence or two to summarize our understanding of the relationship of personal faith to covenant baptism would prove helpful.

On page 86, as the author discusses the regulative principle of worship, he adds “forms” to “elements” and “circumstances.” I am not convinced that this has been a separate category throughout Reformed and Presbyterian history, and I know that opinion concerning this is divided among my Reformed friends as to whether this should be seen as a separate category or not. Since the author evidently holds to this as a third term to be used to describe “Reformed Distinctives,” I understand his use of the word for his own setting, but it might make the book a (very) little less useful for our churches at large, in light of disagreement.

I believe two words could be improved upon in the glossary of terms. First, “Incomprehensibility” is defined as God’s “inability to be known apart from revelation.” Much of my formal training took place in non-Reformed institutions, so perhaps I am the one out of sync here with the rest of the OPC, but my understanding of the “incomprehensibility of God” is that we can never know God exhaustively. Of course, all true knowledge we have of him must come about as a direct result of his making himself known both in general and (especially) special revelation. However, even then, his infinite being and infinite attributes can only be comprehended by finite creatures to a very limited degree. Also, under “Law” it would be helpful to use the Westminster Confession of Faith’s threefold “moral,” “ceremonial,” and “judicial” (WCF 19) as a very useful tool for those coming out of broad evangelicalism, with its dispensational influence. Many have been taught that Old Testament saints were saved by Law-keeping, and New Testament saints are saved by grace. A more nuanced explanation of the relationship between the Gospel and Law can be very helpful for aiding the inductee into Reformed circles in understanding better how the Old Testament relates to the New Testament. The threefold breakdown of the Law of Moses can prove very helpful for such a purpose.

In spite of these criticisms, I found that the book accomplished its stated purpose sufficiently. I am thinking about making use of it in the future for introducing new members or prospective members to our faith. Where the explanations have been a little too brief for my personal liking, any deficiency can be made up while teaching through the book in a new member class. Recommended.

Allen Tomlinson is a minister in the Orthodox Presbyterian Church and serves as pastor of the First Church of Merrimack (OPC), New Hampshire. Ordained Servant Online, October 2016.