Rev. J. J. Peterson, representing the Orthodox Presbyterian Church, addressed the delegates with the following words:

Brothers in the Lord Jesus Christ,

It is a privilege to be with you again as the fraternal delegate of the Orthodox Presbyterian Church, the OPC, to a synod of the Canadian Reformed Churches. This is my fourth time with you - first in 1983 at Cloverdale, then at Winnipeg in 1989, the third time in Abbotsford in 1995 and now in Fergus in 1998. At Cloverdale Brother VanderWel gave me the name Texas Jack - I like that. And so, Texas Jack is back.

In 1936 ecclesiastical trials were held for several ministers in the Presbyterian Church USA. Those who were defrocked were removed from office because they preached the gospel of our Lord and insisted that the church faithfully proclaim that gospel and that Christ, faithfulness to the confessions of the church. On June 11, 1936 the first general assembly of the OPC was held in the New Century Club in downtown Philadelphia, and the OPC was born.

You see, we began as general assembly - a group of 200 souls - ministers, elders and general office bearers. Yes, a few congregations. Fully committed to the Word of God and the Westminster standards. Irregular? Perhaps.

For many years we were looked on and treated as outcasts. We had left a so-called mainline church. We were and are very small. We were narrow - Only the Bible. Only the Reformed faith as summarized in our confessional standards. You know, sola scriptura, sola gratia, sola fide, sola Christus.

We had few friends. One of the very close friends in the '30s and '40s was the Christian Reformed Church in North America. They sent a telegram of greetings to our First General Assembly. They encouraged us. We took some of their finest men - Stonehouse in New Testament, Van Til in apologetics, R. B. Kuiper in systematics and practica. They sent fraternal delegates to our assemblies. At that time we as church didn't even know about 1944 - only later. That is why we were willing to work patiently with the CRCNA.

We have now terminated our relationship of Ecclesiastical Fellowship with the CRCNA. It was an extremely painful decision to have to make - we did it with aching heart - but we did it.

What's going on in the OPC? We are rejoicing that churches, groups of believers, individuals, are coming to us for information, help, assistance, fellowship. In home missions several congregations in our country have come to us seeking closer ties, and some have united with the OPC. In the area of foreign missions groups from all over the world are asking for our help. We have a full time missionary/teacher at the Bible School, a school for training pastors, officers and members, of the Presbyterian Church in Uganda and on the faculty of the Reformed Theological Seminary of the Reformed Church in Japan at Kobe. We have a teacher training pastors and church workers in Ethiopia. We have requests for teachers in Nigeria. All this in addition to requests for missionary pastors in several fields.

Ecumenically speaking, we rejoice in being a member of the ICRC. We are enjoyed the gathering of the churches at ICRC Seoul 1997. The fellowship with churches who confess the Reformed faith is enriching and encouraging. Our delegates took the opportunity to have individual meetings with other delegations. In that way we also had personal, individual contact with churches.

The OPC now has an official relationship of "Ecclesiastical Fellowship" with 11 churches. They are the Associate Reformed Presbyterian Church, the Christian Reformed Churches in the Netherlands, the Evangelical Presbyterian Church of Ireland, the Free Church of Scotland, the Presbyterian Church in Korea (Kosin), the Presbyterian Church in America, the Reformed Presbyterian Church of Ireland, the Reformed Church in Japan, the Reformed Churches of New Zealand, the Reformed Church in the United States and the Reformed Presbyterian Church of North America. We view the relationship of "Ecclesiastical Fellowship" as an expression of the unity of the church demanded by our Lord and as a step toward organic union, or federation. Our document the "Biblical Principles of the Unity of the Church" sets forth how our confession of the unity of the church works out in our relations with other churches. That document states three things about unity in the section "Toward Perfecting Biblical Unity". They are

Our two churches have been having conversations for over 35 years. I have been privileged to be in on almost 30 of those years. There is now a much greater understanding of and appreciation for the redemptive/historical approach to Scripture. Schilder's trilogy has always been on our book-shelves. S. G. deGraaf's "Promise and Deliverance" is widely used and taught. We were encouraged that you have entered into ecclesiastical fellowship with the Free Church of Scotland and the Presbyterian Church in Korea/Kosin, both from the presbyterian family of churches.

And now we have come to a significant point in our history together. Synod Abbotsford 1995, after giving the mandate to the CCOPC expressed "the hope that in this way the protracted discussions between the Canadian Reformed Churches and the OPC can be concluded by the establishment of a relationship of Ecclesiastical Fellowship within the next three years so that, the Lord willing, it can be finalized by Synod 1998" [Acts, p. 75].

Then the Committee for Contact with the Orthodox Presbyterian Church (CCOPC) and the Committee on Ecumenicity and Interchurch Relations of the OPC adopted the joint document, 'Proposed Agreement For Opening the Way to Ecclesiastical Fellowship'."

In 1997 we reported to our General Assembly "We look forward to the next General Synod of the Canadian Reformed Churches (in 1998), with the expectation that, in view of this agreement, it will act to establish a bond of Ecclesiastical Fellowship with the OPC, in which we can continue to discuss our differences, as churches, and so, if God grants, arrive at more perfect unity in doctrine, polity, and life."

Let me now address the first part of the statement of agreement which says "Concerning Fencing the Lord's Table: The churches of the Reformation confess that the Lord's Supper should not be profaned (1 Cor. 11:27, see Heid. Cat. Lord's Day 30, Q&A 82; Westminster Confession ch. 29,8). This implies that the celebration of the Lord's Supper is to be supervised. In this supervision the [c]hurch exercises discipline and manifests itself as true church. This supervision is to be applied to the members of the local church as well as to the guests. The eldership has a responsibility in supervising the admission to the Lord's Supper."

Let me assure you, brothers of the Synod and brothers and sisters of the Canadian Reformed Churches that the elders of the Orthodox Presbyterian Church supervise the Lord's Table. We take seriously the responsibility given us by the Lord of the church. Discipline is carried on in the OPC.

But what about guests? How are they supervised? The decision of the 50^th General Assembly 1983 was that the local session bears the responsibility to determine how the guests are to be supervised. In at least one congregation in the past that supervision was carried out by restricting participation to members of the OPC. In many of our local congregations that supervision is carried on by interviewing guests who wish to partake before the service plus the verbal fencing and warning during the service. Others supervise by the verbal fencing and warning during the service only.

It is the latter that has caused reaction by your churches. Synod 1992 said "a verbal warning alone is insufficient". To those of us who use this method of supervision to hear that "a verbal warning alone is insufficient" is to depreciate the power of the proclaimed word.

When you turn to the Word of the Lord and seek light on the question 'how do you supervise the table of the Lord?', it is striking that the one place where that specific question is dealt with, 1 Corinthians 11:27-34, the admonition of the Word of the Lord is "A man ought to examine himself before he eats of the bread and drinks of the cup" and that the unworthy participation will be judged by the Lord himself.

We are talking about the Lord's Table - HIS table - who do you exclude - who do you admit?

You see, although we do it differently, the table is supervised.

Let me put into real life - experience from Grace Church in San Antonio, Texas.

A family comes to us from baptist background. They say, 'we have found a church home. You feed us the Word of God. We meet our Lord when you preach, we enjoy this fellowship" How do we respond? Dare we refuse to them a place at the Lord's table?

Let me give you an example of how the table is fenced and warning given in San Antonio. And I'll do it as I do existentially - as though I were addressing our congregation in San Antonio. After stating that the Lord's Supper is instituted by our Lord himself and the meaning of the presence of the Lord in the supper, I often say:

Back to that family from baptist background: or do we say to this family, we will work with you and teach you and in one, two, three, I've even heard five, years, and then we will welcome you into the church and to the sacraments. Do we? Brothers, no we don't. We, with Philip and the eunuch and Paul with the jailer, - "then, immediately he and all his family were baptized. The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God - he and his whole family." Risky? You bet. Babes in Christ - first generation Reformed. The smell of the world, the smell of the baptists cling to their clothing - but they have taken the step of faith and united with a Reformed body of Christ, and they don't really know what their getting into, and you don't know what the Lord has put in your way, but you move on in full trust of the Lord of the covenant - and you preach and you teach and you fellowship - and the Lord "gathers, defends and preserves for himself, by his Spirit and Word, in the unity of the true faith, a church chosen to everlasting life."

That's the reality of life in the OPC

Now the issue - knowing this, knowing our differences in understanding the proposed agreement in the supervision of the Lord's table and in confessional membership, the OPC desires to enter into ecclesiastical fellowship with you. And our prayer is that you will invite us into that relationship with you.

Brothers and sisters, we in the OPC love you. We have learned from you. Our understanding of the Word has grown through learning from you about the covenant and redemptive/historical understanding of the Scriptures. We want to walk with you and live with you in full ecclesiastical fellowship which will be a step toward the full unity of the church which comes with organic union

Brothers, and sisters, in the Lord, the Orthodox Presbyterian Church greets you. I thank you for your gracious hospitality and the warmth of the fellowship I enjoy when I am with you. We love you in the Lord.

Dankje Well!

Rev. R. Aasman responded to Rev. J. J. Peterson's address on behalf of the OPC with the following words:

Rev. Jack Peterson, on behalf of the brothers at Synod, I express appreciation for your address to this assembly. You tell us: we love you in the Lord. Please know this: the CanRC also love the OPC in the Lord. I feel privileged to have this opportunity to respond to you at this occasion. This is partly for personal reasons. You and I have know each other for over ten years and have met at meetings of the CCOPC and CEIR, at POD of the OPC, and at several synods of the CanRC. In fact, over the years I have seen a couple of nicknames adopted for you, namely, Texas Jack and Cactus Jack. Both nicknames allude to your place of residence which is the state of Texas. There, we have heard, quite a number of cacti make their home as well. The point is this: nicknames are usually developed between friends. The fact that we have two nicknames for you can only be seen as an expression of the close personal bond, which we have together. How wonderful it is to have you in our midst again, to renew our friendship and to develop the bond, which we have in our Lord Jesus Christ.

For many years, there has been good contact between the CanRC and the OPC. This has been expressed in sending delegates to each other's assemblies, the meetings of the CCOPC and CEIR, and more recently, our mutual membership in the ICRC. It is clear that your participation in the ICRC, of which our churches are a charter member, has been well received.

Over the years, there has been much discussion between our respective churches about certain concerns and differences. As we mention that, it needs to be added that some of the major concerns have been clearly addressed by the OPC. At one time the CanRC warned the OPC about membership in the RES. Although the OPC had been deeply involved in the RES and played an important role in the RES, it withdrew its membership when it could not keep the RES on the reformed path. Similarly, the CanRC warned the OPC about its relations with the CRC. It needs to be appreciated that the OPC had very close ties with the CRC and had been supported by the CRC during the rough times in the OPC's history. Nevertheless, after strong warnings to the CRC concerning the women in office issue, it was decided at the General Assembly 1997, by a unanimous vote, to terminate the relationship with the CRC. How tough it must have been for the OPC to terminate this relationship with an old friend! How indicative this is of wanting to serve the Lord in accordance with His Word! There is something else that I feel should be appreciated. Some concerns have been expressed over the years about whether the OPC has a pluriform concept of the church. At Synod 1989, the CCOPC presented to Synod a document from the OPC entitled, "Biblical Principles of the Unity of the Church." In this document it was made clear that the OPC does not want to flee into fantasies of an invisible church concept. Rev. Peterson has referred to this in his address to us.

In a day and age when so many churches are weakening in their commitment to the Word of God and are fleeing into the fantasy of an invisible church concept, we note with deep gratitude that the OPC struggles to be and remain a faithful church of our Lord Jesus Christ. We acknowledge with gratitude that in the OPC, God's Word is seen as infallible and inerrant, the Word of God is seen as determinative for both faith and life, and that true ecumenical unity in the light of John 17 is something to be sought. May the Lord continue to bless the OPC in being faithful to His Word. Rest assured, Rev. Peterson, that as the OPC has requested on many occasions, we keep your churches and the needs of your churches in our prayers.

The CanRC have relied to a large extent on their Dutch heritage, which includes Dutch literature. But as our church members are increasingly seeking good reformed literature in the English language, books and articles put out by OPC theologians are being read. In my own library I have a good number of books by OPC authors and I value them highly. We hope to receive more such literature in the years to come.

Our previous Synod mandated the CCOPC, "to work towards formalising the relationship of Ecclesiastical Fellowship under the adopted rules by using the statements of Synod Lincoln 1992…" Synod also expressed "the hope that in this way the protracted discussions between the Canadian Reformed Churches and the OPC can be concluded by the establishment of a relationship of Ecclesiastical Fellowship within the next three years so that, the Lord willing, it can be finalised by Synod 1998." Rev. Peterson, you can see that this whole matter is on the agenda of our present Synod. I do not want to pre-empt the discussions, which will come out about this during plenary sessions. I would like to say one thing in connection with our discussions about Ecclesiastical Fellowship. You can see that there is a genuine and strong desire from our side to see Ecclesiastical Fellowship between our churches on a proper basis. And we know from your side that there is a heightened anticipation and a sense of joy that such fellowship might soon take place. May the Lord bless the important decisions which will be made at this General Synod.

Rev. Peterson, please convey to your churches our appreciation for your representation at our General Synod. May your presence here and the discussions, which take place, be mutually beneficial to your churches and our churches, that is to say, the churches of our Lord Jesus Christ.

Thank you.