Considering the PCA Report on Human Sexuality: Pastoral Care

We as an assembly wanted not simply theological clarity, but also pastoral wisdom as we engage with a massive cultural shift. At least that is what I wanted. I felt like I was ill-prepared to lovingly engage people who struggle with same-sex attraction. I’ve had friends who suffered secretly, until they left their spouses. Some of them I suspected, and some I didn’t. I’ve only had one congregant “come out” to me as bisexual. I should have engaged this person more on how it impacted marriage for them. I didn’t want to open a can of worms I felt ill-prepared to handle.

The Report notes that such pastoral care requires special consideration. We do need to communicate that all people are made in the image of God, and all Christians are being renewed in that image. Our various struggles are not a denial of this, but part of the process. Faithful discipleship is possible, even if people struggle with same-sex attraction. Life is about more than sexual attraction, though the world seemingly wants to reduce us to our sexual desires. The Spirit produces the fruit of character in our lives which impact how one experiences and expresses sexual attraction.

The Report addresses two common errors as we consider sanctification. These two errors reflect the “Already-Not Yet” tension that we live in as Christians. There are elements of our salvation that we have already received and experience. There are other elements that our salvation that we have not yet received and experience. When we push too much of the “not yet” into the “already” we have an over-realized eschatology (expectations set too high). When we deny too much of the “already” and delay it for the “not yet” we have an under-realized eschatology (expectations set too low).

The error of some Christian approaches to same-sex sexual desire has been to tie faithfulness to the elimination of homosexual temptation (or even the development of heterosexual desire) as though if Christians really did enough therapy, had enough faith, or repented sufficiently, God would deliver them in some final and complete way, changing their orientation. This perspective reflects a sort of over-realized eschatology—a view that what we will be finally and fully in the new creation will be realized in that way in the present life. Against such a view, our Confession reminds us that even in the regenerate, the corruption of sin remains in this life (WCF6.5). The task for believers is to pursue faithfulness and obedience in this life, holding in view our new creation selves into which we are progressively, though often with many fits and starts, being conformed.

Some expect same-sex attraction to end or at least become so rare as to be seemingly insignificant. This is often stated with the other side of the coin, the development of heterosexual desire. God can and does do this. But He doesn’t do it for every person who repents and believes. Have all your temptations been removed? I doubt it.

This is a push back on the Exodus International model of ministering to homosexuals. Revoice was also a push back, but not as tempered as this one. They seem to have gone to the other extreme (an under-realized eschatology that expects little/no change). Whether or not a person continues to experience same-sex attraction is largely under the providence of God. What a person does with those desires is a matter of their personal sanctification. Corruption of all kinds remains in us, and we are to pursue faithfulness in the midst of that.

The Report then pushes back on Revoice’s pessimism regarding change. It really is hard to maintain balance, and that only through the gospel. We are not to lapse into legalism to fight pessimism. Nor are we to lapse into antinomianism to fight the unrealistic expectations of an over-realized eschatology.

The error of other Christian approaches to same-sex sexual desire is to treat it as a sort of fixed reality that has no malleability or capacity for change whatsoever. In its most extreme forms, this reflects our broader culture’s notions of one’s sexual orientation being a completely fixed reality—contending that there is no sense in which sexual desires can meaningfully change over time. The problem with this under-realized eschatology is that in its attempts to push back against views of change that overstate the Christian’s sense of having “arrived,”it suggests that there is no journey to take at all and no progress to be expected. However, the Biblical perspective is that the Holy Spirit uses repentance with the ordinary means of grace to advance Christian understanding, godly desires, and Biblical obedience. If a believer struggles with habitual sexual sin, we should expect to see real meaningful change in their behaviors as they repent and mortify their sin, and pursue holiness in aggressive, practical ways. If believers are routinely tempted along similar lines over the course of life, they should expect that the less they give in to that temptation and establish deep habits of holiness, over time the pull of their hearts toward that sin should lessen, or even be drowned out by the expulsive power of a greater affection for Christ.

We are to repent of on-going sin. Making use of the ordinary means of grace we should expect to see some measure of growth. A lack of growth (not perfection) MAY be a sign of a lack of godly disciplines. But the flesh is stubborn and does oppose all attempts at godliness.

Pastors should regularly communicate the Already-Not Yet tension clearly. It is not just for people struggling with same-sex attraction. While there is generally no immediate deliverance, such sinful desires need to be mortified, starved. The goal, unlike that expressed by some I’ve talked with, is not heterosexuality, but Christlikeness. We will become like Christ, when He appears. Until then we purify ourselves. We have not arrived, and will not in this earthly life.

While all this seems obvious, it would not seem so based on the conversations PCA pastors were having on this issue with regards to sanctification. The Report gives us good counsel.

Biblical Identity

We all have a sense of who we are, who we believe ourselves to be. The Report points us to the redemptive-historical narrative to understand our identity. We have an ontological identity as being made in the image of God by God as dependent upon Him. We are made male or female, which means these are not simply cultural constructions (we can, and do, socially/culturally construct what being a man or woman means). In footnote 53, referencing Ryan Peterson they say “we have both created identities which are indelible, central, and come from God, and constructed identities, which are our more malleable attempts to interpret our particular experiences and relationships in the world.”

We also have a phenomenological identity, how we experience ourselves as sinners in a sinful world. We should be honest about our sin and misery, the ways in which the Fall is part of us. This is our identity as sinner (alcoholic, glutton etc.) and sinned against (sexual abuse survivor/victim, oppressed minority …). These are real, but not our primary identity.

Our primary identity as Christians is our teleological identity received through our union with Christ. Who we are “in Christ” is the most important part of our identity. This doesn’t over-ride our phenomenological identity, as if we were no longer sinners but is of greater importance and therefore should be our emphasis.

The Report notes its limitations in scope in unpacking what it means to be in Christ. It makes some summary statements. We are justified in Christ, receiving His perfect righteousness as our very own. We also receive the other half of the double grace, sanctification. We don’t get one without the other but receive the whole Christ and the wholeness of salvation despite the reality of the already-not yet tension.

Sexual Identity

The Report asks how we are to think of our sexual identity in light of the redemptive-historical identities. Regardless of our sexual identities, we are ontologically made in the image of God and under His authority. All people have dignity and should be shown respect as image bearers. The Report rightly declares there should be no second-class citizens based on particular struggles. While acknowledging the reality of intersex, they affirm that we should not otherwise deny the reality of gender as rooted in creation.

However, we must also acknowledge the ways in which our sexual identities are shaped by the sins of others against us as well as the ways in which the Fall has shaped our biological and social development. Some experiences of sexual desire may come unbidden as a result of sins committed against a person, and while sinful, should be treated with great pastoral care for the person who has been victimized and sinned against. The origins and development of sexual desire remain complex and, in many ways, mysterious. It is possible to conceive of the experience of same-sex attraction as simultaneously a part of the remaining corruption of original sin as well as the misery of living in a fallen world, one of the ways our bodies themselves groan for redemption (Rom. 8:22-23; WCF6.6; WLC17-19). For many of these Christians, the burden of shame is already great and what is especially needed from pastors and mature believers is our preaching and living out of the grace of the gospel that frees us all from guilt and shame.

The sins of others against us can shape us profoundly, including our sexual identity. They are not saying that everyone who is homosexual has been sexually abused, or neglect. They are saying that how such experiences interact with our original corruption is not uniform and therefore mysterious. These can form and distort our sexual identities. Our original corruption also forms and distorts our sexual identities. There is, therefore, no one cause fits all understanding of homosexuality and same-sex desire in all its permutations.

Pastors need to keep this in mind in their preaching as well as in their pastoral counseling. Dealing with these issues touch on issues of great shame. We need to interact in a way that is shaped by the grace of God for sinners in Christ.

Terminology

They move from identity into a discussion of terminology and articulate four principles:

1. “The language we use to describe reality matters. Our language and terminology should seek to faithfully and helpfully articulate the truths of our doctrine.”
2. “Language itself is a secondary issue relative to the doctrine it expresses. We can disagree about particular language.”
3. “We must recognize that the meaning of terms changes over time and that definitions may not be shared across different groups of people.”
4. “Issues surrounding sexual identity… cannot be reduced to language alone.”

The Report is pushing us to make sure we understand one another instead of relying on the use, or avoidance, of key words and phrases. We should seek to understand how they are using the words or phrases instead of importing our understanding on them, typically with judgment involved. We should remember “how persons express themselves is not finally determinative of their identity.”

Moving into particular terms they apply these principles. “Gay” and “gay Christian” can be used with different meanings, and may be appropriate in some settings. The Report notes that “same-sex attraction” is usually associated with the “ex-gay” movement and puts up unnecessary barriers in evangelism to homosexuals. The Report doesn’t see the term “gay” as neutral, however, and ordinarily cautions against its use. We need to be aware of our audience if/when we use it.

As a result, the term “gay Christian” is open to a number of interpretations. In terms of identity, this would not be clear or precise in expressing our understanding as Reformed people. But a mission-minded person may identify as gay even as they affirm the Lordship of Christ over their sexuality. The risk of syncretism is noted. Here is the wise conclusion:

Given this conclusion, how should we respond to fellow believers in our churches who may use such language? First, we ought not start from the assumption that they are being unfaithful or living in active rebellion to God. Rather, in the context of established relationships, pastors and leaders in the church ought to ask questions and seek to understand each individual’s story. Why do they use that language? Have they thought through the relative benefits and dangers? Noting the range of possible meanings of terms like gay and gay Christian, we would do well to seek understanding before imparting advice. In practical and plain terms, the issue of terminology is more likely a matter for shepherding in wisdom, and not in and of itself grounds for discipline.

This paragraph has the strong echo of John Newton, and others who seek to preserve the unity of the Church. It is hard not to see Keller’s influence here.

The Report moves to the language of orientation. It notes that “insofar as the term orientation carries with it a set of assumptions about the nature of that experience that is unbiblical, then the terminology may require qualification or even rejection in some circumstances.” Use of the term seems to be a capitulation to those who seek to normalize sin.

Singleness, Friendship, and Community

Many who experience same-sex attraction have not found churches to be particularly hospitable places. The words may not be directed at them specifically, but how we preach about it can make a person feel unsafe in revealing their temptations. Sometimes we chase them into a more welcoming community that begins to affirm their sin instead of proclaiming the gospel to them.

Those who stay in our churches can feel incredibly lonely, and this can crush them further. There is a challenge here for us to be clear on sin, but also compassionate to sinners; to be communities that welcome sinners of all kinds. This means not simply welcoming them to sit and watch, but to be active and important participants in our communities. Here we hit a statement many will find controversial.

“Insofar as such persons display the requisite Christian maturity, we do not consider this sin struggle automatically to disqualify someone for leadership in the church.”

This does not sit well with those who think that homosexuality automatically disqualifies one from office. This can take two forms. One that I’ve seen in a number of forums is that if they were truly repentant they wouldn’t experience same sex attraction anymore. As The Report noted earlier, this is distorted and anti-gospel view of repentance. The other form I’ve seen is that to be “a one woman man” rules out one without heterosexual attraction.

This sentence has been brought up as evidence that the PCA is sliding down the slope. This sentence is met with angst on the part of those who want to see pastors and elders (and deacons) who experience same-sex attraction removed from office.

We must note that the persons in question “display the requisite Christian maturity.” They evidence genuine faith as far as we can tell. Due to self-control, they are not controlled by their same-sex attraction but live a faithful, chaste life before the face of God. Leading a gay lifestyle would in fact disqualify one from office. Experiencing same-sex attraction should not. Sin actual, not original, is the proper subject of church discipline. Transgressions, not corruption, is the proper subject of church discipline. This is not 1984 and we are not the “thought police”. To deny the sinfulness of homosexuality would be a proper subject of church discipline since that is false teaching. This is not Minority Report, and there are no precogs letting us know you’d sin (transgress), if you could.

This subject, however, is dynamite that could create not simply discussion but dissension. I don’t want to underestimate that potential. I’ve seen people within and outside of the PCA quote this sentence. If anything is going to prove controversial in The Report, this is it.

So, in light of the fact that people with same-sex attraction who are maturing should contribute to the life of the church we should expect them to cultivate healthy relationships. Unfortunately, some connected with Revoice are proposing “celibate partnerships” in an attempt to affirm the biblical sexual ethic and also experience exclusive, romantic relationships. This is most unwise. You cannot scoop fire into your lap and expect to not be burned. The Report notes these proposed relationships to “be unwise and inconsistent with the depictions of deep same-sex relationships in Scripture, which are instead case in the context of familial or philial relations.” Jonathan and David were like brothers, not lovers. Let us not think it was some Brokeback Mountain kind of thing. The Report notes they make a category mistake: “it seeks to have aspects of romance or marriage without its fullness, instead of rightly rooting this type of deeply caring, same-sex relationship in its proper category of family or friendship.”

We should be providing family to people who are single, and people who are same-sex attracted. We shouldn’t see them as people to be fixed but as people who need to love and be loved in healthy, biblically appropriate ways.

The Report than addresses vows of celibacy. WLC 139 warns against such things. Such vows are entangling and limiting for future options. No one knows what the future holds, and a person may develop sufficient attraction to marry a person of the opposite sex. In this way it pushes back against the “vows of celibacy” some have made and some churches encouraged for membership.

WLC 138 informs us that people who pursue chastity may be considered continent. They certainly have an indefinite, and possibly lifelong call to singleness. This pushes back against the opposite notion that the “cure” for same-sex attraction is heterosexual marriage (or biblical marriage). This seems to not “give proper regard to the rights and dignity of both parties in the marriage relationship.” No one wants to be a beard, and wonder why their spouse displays so little sexual interest in them. I’ve had friends live this, and wish it on no one. As Christians, we have a higher view of marriage than that.

So we find that in terms of pastoral care, this Report continues to pull both sides toward the middle. It offers counter-balance to both sides recognizing that controversy tends to move us farther from truth and toward extremes.

Addendum: Here is a Christopher Yuan lecture on temptation, sanctification & identity.

 

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Considering Severance Packages

I was walking through Pet Smart this morning when something came to mind with regard to all the controversy regarding Tullian Tchividjian in recent days. I want to focus on one aspect.

Interacting with another PCA pastor he mentioned that Tullian should be able to provide for his family. He also said he should have a church shepherd and love him through this process. Willow Creek, as Rev. Labby mentioned in his Patheos interview, was a good place for this since he worshiped there while in seminary.

First, we certain do need to shepherd who are under discipline or have been removed from ministry. I am not among those who think such a man can never be restored. While no longer a member of a presbytery, he needs to be a member of a congregation (unless a particular pastor recants the faith as my predecessor in Florida did). That session should look out for him, counsel him (or oversee counseling) whether or not this man is seeking to be restored to ministry. He needs to be restored to the Body, so to speak. These men deal with shame and stigma. A church needs to love them.

This gets me to the question of Tullian needing to take care of his family. The staff position seems to be justified by, in part, this need. This morning I went “hmmmm”.

There is no reason, apart from negligence on the part of the presbytery or retribution on the part of the congregation, that Tullian should need to provide for his family so soon. This does not take into account his book royalties. I’m thinking, not simply of Tullian, but any pastor in his position. Congregations and presbyteries, while they may be experiencing many negative emotions for being in this position, need to love these men and their families.

If a man has been in ministry for more than a few years, it is incredibly difficult to find a new vocation with which you can support your family. I was in a transition for over two years. Since I was not under discipline I was able to do pulpit supply. Finding a full-time job, on the other hand, was very difficult. Including pulpit supply, I worked full-time in a hardware store (thanks to former members) and part-time at the local hospital (thanks to a friend) and still didn’t make ends meet. In the case of discipline, the man has serious family issues to work through in the aftermath. Money should not be an immediate concern.

This means that presbyteries should make sure there is an adequate severance package that provides this man time to work through the aftermath and find a new vocation.

If we consider that the average pastoral search takes 18 months, the severance probably ought to be at least a year. The church would not be paying for another pastor yet (unless they hire an intern) so this should not place a financial burden on the congregation (unless lots of people leave as a result). Presbyteries should probably have a fund to fund a severance package just in case.

Our love toward our members should not end because of grievous sin that disqualifies a man for ministry. We must not let anger and pain blind us to our need to love him and his family. Our responsibility to them does not end with their resignation or removal from ministry. If we do this, we remove the temptation to engage in ministry before the discipline accomplishes it purpose (which is not payback but sanctification). This will reduce unnecessary controversy that further damages the Body of Christ. As we consider the new command that Jesus gave to us, to love one another as He has loved us, it all starts to make sense. If we actually love one another, including disgraced pastors, we will care for them in a way that honors Christ and helps them transition without controversy.

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Considering the PCA and Theological Tensions

I’m just an ordinary PCA pastor (not to be confused with Erik Raymond, The Ordinary Pastor, who is not in the PCA). I don’t pastor a big church. Or even a medium sized church. I haven’t published any books (this is part of God’s providence to humble me). I am fairly anonymous in the PCA.

While I was in the ARP, I was not. It is a smaller denomination, and in my youthful exuberance (aka pride) I thought I had something to say about nearly everything. I was a chairman of a Presbytery committee, and therefore on the denominational board. There was an appearance of influence. At times I probably thought I had to save the denomination from “those guys”.

I miss the ARP and my many friends there who put up with me. There is much about the PCA I appreciate and enjoy, including the many friends who put up with me. I am a tiny fish in a lake now. There is much that goes on that I am not aware of here in the desert. But some things get through way out here on the periphery of the PCA. The news of the National Partnership was just such a thing. And so was the backlash, or push back.

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Considering Theistic Evolution and the PCA

I should stop reading blogs. But then I’d have less to say on this blog. Then again, who cares what I say.

Yes, I’m in a cranky mood. There are reasons, but not ones I want to share.

Will we fall for a lie too?

A number of people are of the distinct impression that the PCA should have issued a statement denying theistic evolution, or affirming the reality of Adam and Eve as special creations of God in His image. They believe the only way to confront the increasing popularity of this sub-biblical, and gospel-destroying view point is to issue a statement, hang a sign saying “not welcome”. There are some in the PCA who think this, and some outside the PCA who think this. I’ve even heard of a family that left the PCA because we didn’t make this statement.

As a member of the court who voted in the majority, I guess I take this a little too personally. I am not sure why this bothers me so much. Perhaps it goes back to why I’ve generally been in cranky lately. But there is the implication that either I don’t understand the gravity of the problem or don’t care about the problem. There is somehow the suspicion on the part of some that the PCA is moving closer to apostasy because we didn’t do something.

But we did. It is easy to look at the ruling, but not think of why people ruled. Some critics have stated why some of us voted the way we did- but still aren’t happy.

I get the seriousness of the issue. The issue of evolution was instrumental in my conversion. I am a young earth, 6 day creationist. I know this makes me a small-minded, caveman in the minds of some people. But I recognize that God’s Word is perfect (though our interpretations are anything but), and that science is not perfect. What they say today is not carved in stone because they always come up with new data, new methods of collecting data and new interpretations of data. It is foolish to think that the majority view of science supercedes Scripture. How’s that Ice Age predicted in the 70’s working?

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Considering My 2010 Book Recommendations

Lots of people have their best of 2010 lists.  Why should I be any different?

But I will do it a bit differently.  Instead of books released in 2010, I will recommend some of the books I read in 2010.  Unlike some guys, I am not always on top of the new releases.  Additionally, sometimes this can mean we forget great books from the past.  I will include 2 books that I re-read this year as well.  Great books hold up over time, even if you suffer from ADD.  Lastly there will be a few books I read this year (or at least tried to) that I do not recommend.

Great Books I Read in 2010

1. Generous Justice: How God’s Grace Makes You Just by Tim Keller.  I just finished this book, so it is fresher in my mind.  In typical Keller fashion he challenges conservative Christians, “progressive” Christians and unbelievers to think more biblically.  The timing for this book was great as the conservative-liberal divide on the issues of social justice seem far more pronounced and polarizing.  He brings a wealth of information into the discussion, but is far from wishy-washy.  Keller has biblical boundaries for this discussion.  Some just want to talk.  I believe Keller does a great job of keeping the gospel central to this discussion.  Even better, it was released in 2010!
2. The Trellis and the Vine: The Ministry Mind-Shift that Changes Everything by Colin Marshall and Tony Payne.  This was a very good book that encourages pastors and elders to have a different understanding of ministry.  Too often our view of ministry limits our ministry in an unhealthy way.  I’m struggling with how to implement some of this in an existing church.  Not the fault of the book.  On second thought, perhaps that would have made a great additional chapter.
3. The Marrow of Modern Divinity by E.F. (most likely Edward Fisher) with notes by Thomas Boston.  Yes, this is a few centuries old.  But it is an important book that I’d been meaning to read for a few years.  I’d been providentially hindered from reading it.  It is written in the style of a dialogue between 4 different characters.  E.F. (and Boston in his notes) brings in the work of a number of even older theologians, and their own contemporaries.  It deals with the Christian’s relationship with the law both before and after conversion.
4. The Transforming Community: The Practice of the Gospel in Church Discipline by Mark Lauterbach.  This book is a few years old, but I think it is an important book for pastors and elders.  Church Discipline is a much neglected subject and Lauterbach does a great job of keeping the gospel central to how a church practices discipline.
5. War of Words: Getting to the Heart of Your Communication Struggles by Paul Tripp.  Tripp applies a sound biblical, gospel-centered theology to communication. It goes far beyond “how to”, to unearthing our sin and idolatry.  Unlike some of the other books, this is appropriate, and aimed at, all of us who confess Christ.  Some great biblical wisdom that often brought me to repentance.
6. Gospel-Powered Parenting: How the Gospel Shapes and and Transforms Parenting by William Farley.  There is no dearth of parenting books.  This is one of the best precisely because he focuses on how the gospel is applied in parenting.  If you’re a parent, it might be wise to pick this up.  If you know a parent, give it as a gift (like I did).  I think you might catch the common thread thus far: the gospel.
7. By Grace Alone: How the Grace of God Amazes Me by Sinclair Ferguson.  Continuing that thread is one of my favorite authors.  This is yet another great mind-transforming, heart-warming book.  It has both heat and light.  I cannot recommend it enough.  Buy this book!
8. Adopted for Life: The Priority of Adoption for Christian Families and Churches by Russel Moore.  Again, the gospel as revealed in adoption this time.  Moore writes, as the subtitle makes clear, not just for families but for the church family.  It is a great book, though at times a tad clumsy as it shifts back and forth between his family’s story of adoption and the biblical theology of adoption.
9. The Immigration Crisis: Immigrants, Aliens and the Bible by James Hoffmeier.  There have been any number of attempts to justify various immigration positions from the Scriptures.  Hoffmeier uses this expertise in the OT and archeology to dig into the appropriate texts rather than just read his position into them as is common practice.  It is not a very long book, but is a very helpful book that is worth reading by anyone who cares what the Bible may have to say about this important subject in our day.

Great Books I Re-read in 2010

1. Counterfeit Gods: The Empty Promises of Money, Sex and Power and the Only Hope that Matters by Tim Keller.  I didn’t read it all that long ago, but a great book holds up.  This is one of those books that holds up.  Another timely book by Keller.  As a great preacher, he is able to shape the books so they are bringing biblical truth to current issues.  But these are not “fad” books, but topics he’s been preaching about for years.
2. Instruments in the Redeemer’s Hands: People in Need of Change Helping People in Need of Change by Paul Tripp.  I read this again for community group after reading it during the “lost years” of transition.  It is a great book for understanding personal ministry to one another.  It helps me as a pastor, and it should be helpful for ordinary church goers.  He brings a good biblical theology to the task.  Some material is also found in War of Words, but I found that to reinforce the message since I was reading them at the same time.

Books I’m Not Excited to Have Read (or at least tried)

1. Dual Citizens: Worship and Life Between the Already and Not Yet by Jason Stellman.  I had high hopes for this book.  I struggled with how he applied his 2 kingdom theology.  It sounded too much like let the world go to hell in a handbasket except for those who embrace the gospel.  The church and Christians appear to have no real function in society aside from evangelism.
2. Pray Big: The Power of Pinpoint Prayers by Will Davis Jr.  I did not make it very far in this book.  It was basically an attempt to proof text his views instead of developing a solid, applicable theology of prayer.  This is why I usually don’t read broadly evangelical books.

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Considering Church Censures, Synods and Councils

This morning I’m working on some PCA history.  Interesting.  I see some interesting parallels with much of what has gone one with the “Confessing Church” and “New Wine” movements in the PC (USA) over the last decade.  Prior to the formation of the PCA, the “Continuing Church” movement was supported by The Presbyterian Journal, The Presbyterian Evangelistic Fellowship, The Presbyterian Churchmen United and Concerned Presbyterians Inc.  These were both ministerial and lay-led groups that sought to reform the Southern Presbyterian Church.  These groups eventually provided the necessary foundation for the structure of the PCA.  They found that working through the church courts failed, since they were a minority.  They found that severing themselves from a corrupted body was the only option.

With that, we move to church censures & councils.

Chapter XXX: Of Church Censures

245. What is the nature and extent of Church power? The keys of the kingdom include the power to retain and remit sin, to excommunicate the impenitent, admit the repentant thru the ministry of the gospel.

246. What is Church censure (discipline)?  It is formally addressing the sin of another to promote repentance, and utilizing certain consequences to warn the impenitent.

247. Is Church discipline necessary? Why? It is necessary to restore sinners, defend the honor of Christ, and protect the church from unholy influences.  Our propensity to sin makes it necessary.

248. What are the steps of Church discipline? Demonstrate from scripture.   Mt. 18- admonish privately, if not repentant admonish with 2-3 witnesses, if not repentant inform the Session who will take appropriate action (rebuke, suspension or excommunication).

249. Are you personally committed to Church discipline? Yes, though it can be difficult without the support of the Session.

Chapter XXXI: Of Synods and Councils

250. Upon what grounds does the believer in Christ owe obedience to the church courts?  They are duly appointed authorities to which we owe our submission unless to do so is to sin (Heb. 13).

251. May church councils err? Give an example where this has occurred.  Yes, they can.  First they used “like substances” instead of “same substance” to describe the Trinity with respect to the Son.

252. Explain how you understand subscription to the second ordination vow.   I understand it to be subscription to the system of doctrine contained in the Westminster Standards.  Some matters are of greater import than others, “striking to the vitals.”  Exceptions to the vitals of the Westminster Standards should not be permitted.  In lesser matters, exceptions may be permitted according to the wisdom of the court.

Let me say that while technically I argue for “loose” subscriptionism I am personally a strict subscriptionist.  Theological legalism can be as great a danger as theological libertarianism (once again, witness the Marrow Controversy).  My sole exception on the Westminster Confession is regarding recreation on the Sabbath.  I take a Continental Position, argued for by John Calvin.  The current use of loose subscriptionism is not like that of earlier generations which was used to gut the faith of its essentials.  A key difference to keep in mind.

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Considering The Transforming Community, Part 2

Must read for pastors & elders

Finally finished The Transforming Community: The Practise of the Gospel in Church Discipline by Mark Lauterbach.  Sinus infections tend to slow down your reading.  Funny how that goes.

I love how Mark treats church discipline as a function of the the gospel.  It is one of the ways the gospel works to transform local bodies and individual Christians.  It is not about “getting even” but about helping people move “farther up and further in.”

One aspect he mentions is public disclosure, when and how it is appropriate.  Sin is deceitful and thrives in darkness.  As it says in John 3, “men loved the darkness because their deeds were evil.”  My prof Steve Brown used to say, and surely still does, “demons die in the light.”  This is why we are told to “confess your sins to one another (James 5).”  When we confess our sin to another person we break part of its power over us.  I’ve seen this in my own life.  It is not so much the confessing, but stepping out in the gospel recognizing that my reputation with that person is an illusion.  The doctrine of justification frees me to openly talk about my sin in appropriate relationships.  Like rats and roaches when the light comes on, temptation often flees.  He also draws in sections of Bonhoeffer’s great book, Life Together, to argue his point.

Another important aspect is that restoration takes place in community.  I recently read about Gayle Haggard’s book.  I was shocked to learn that the overseers removed them from the church community.  The very thing they needed was taken from them.  I don’t understand their decision, and it flies in the face of everything I understand about the gospel, community and church discipline.

A final aspect that I found interesting is in dealing with divisive people.  Lauterbach falls back on the pastoral epistles and essentially says “tell them to leave.”  Looking back I see how I should have told some people to move on after warning them about their divisiveness.  Mark Driscoll also talks about this in Confessions of a Reformission Rev.  People who undermine the unity and purity of the church will undermine the prosperity of the church.  If they refuse to submit to discipline, they need to go.

Mark’s book doesn’t try to address every circumstance.  He allows the place of wisdom to sort out some of the gray areas in application.  His focus is on our goals and the heart attitude.  He has done the church a great service in writing this book I wish I had read earlier.  Pastors and elders would do themselves a great service by reading this book and applying it in their ministries.  It will be a process.  A church that has not been exercising church discipline will need instruction and time to get where they need to be.  We tend to think that God’s timetable is NOW, but Scripture shows that He usually moves slowly since we are but dust.

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Considering The Transforming Community, Part 1

The topic of church discipline is a touchy one.  People tend to go to extremes.  They either try to discipline people for anything and everything, or they try to avoid ever doing it no matter how severe the sin.

My experience as a pastor has been mixed.  There have been times I’ve believed church discipline was required, but enough of the Session disagreed that we never pursued it.  I’m sure some of those times I may have been over-reacting since the people were attacking me.

I have been wanting to read The Transforming Community: The Practise of the Gospel in Church Discipline by Mark Lauterbach (that’s not a typo, but the British spelling of “practice”, I think) for a few years.  I finally picked it up.  I’m glad I did.  It is a great little book (so far, I’m only 1/2 done).  Mark sees church discipline as a part of how we live out the gospel and how God transforms us.  It is an essential function of church life- part of the church being the church.  Without it the church becomes a social club and lives are not really changed.  This was one of the issues I encountered.  Many in the church wanted it to be more of a chapel (nice service, not much else) rather than a place where the gospel was at work to make people more like Jesus (Romans 8), as Christ is formed in them (Galatians 6).

“… as the saving doctrine of Christ is the soul of the church, so does discipline serve as its sinews, through which the members of the body hold together…  all who desire to remove discipline or hinder its restoration- whether they do this deliberately or out of ignorance- are surely contributing to the ultimate dissolution of the church.”  John Calvin

Lauterbach rightly points to pride as one of the main problems in the church.  We  resist church discipline, thinking it unnecessary because we think more of ourselves than we ought.  We fail to recognize we are the biggest sinners we know (1 Timothy 1:15, as Paul uses the present tense).  If we are unwilling to face our sin, the gospel makes no progress in our lives.

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Considering Coral Ridge, the Other Side

This was received via e-mail.  It came as a forward, so I’m not sure who sent this to me.   So, take this for what is worth.

Good Morning:

As one of the “Special Six” who were thrown out of CRPC illegally (don’t even try to debate that issue, as it is well documented by special Counsel) I would like to bring a few points to your attention:  First, Jennifer is not “one of Dr. Kennedy’s daughters”, she is his and Ann’s, Only daughter (and only child).  Ann (Kennedy) had no part in this movement, other than provide moral support to her daughter and Jennifer was Not the “spearhead” of this or any movement to call for a congregational meeting.  Before you go around supporting the actions of your friend “Tully” I hope you have seen up front and personal the dual personality of this person.  If you haven’t you have a treat in store.

You need to ask yourself, why did Dr. John Wilson, Director of Music and Samuel Metzger, Senior Organist resign?  Why did two Elders resign at the same time, one of whom was the Chairman of the Pastoral Search Committee that brought “Tully” to CRPC and had been extolling him in the face of all the turmoil swirling around for the past several months?

It is extremely easy for people such as yourself to sit on the sidelines, hear only what they want to hear and make judgements about events which they know absolutely nothing about..Live It…and then you can criticize.

I am not going to get on my “soapbox” and have a running commentary on what “Tully” and his minions have put us through, we stoo d up against a devastating dis-mantling of one of the greatest world-wide ministries this country has ever seen and if we had to we would do it again.  TO GOD BE THE GLORY…

But…you know…we have started a New Presbyterian Church, we may not have the “brick and mortar” of 5555 Federal Highway, Ft. Lauderdale, Fl., but the Spirit of our Lord and Saviour, Jesus Christ is so strong that as Dr. Kennedy once said

“We can change the World”  Let “Tully” have the brick and mortar  “AS FOR ME AND MY HOUSE, WE WILL SERVE THE LORD”

Joshua 24:15

There are a number of disconcerting things about this, if it actually comes from one of the “Special Six”.  I’m saddened by the bitterness that is clearly evident.  I have seen plenty of Search Committee members “turn” on new pastors.  Expectations are unfulfilled, and often the most supportive people during the search process become the first to attack the new pastor.

To make such accusations against a pastor, in this way, is sub-biblical (so this is a teaching moment even if this particular e-mail is fabricated).  Paul addresses this in his pastoral letters.  We are not to take this lightly, but to provide ample witnesses to the offense.  As members who took vows to the PCA and Coral Ridge, such people would bring such charges to the court of which Tully is a member- his Presbytery.  Leaving the church to form a new church is not the loving, biblical course of action.  Nor is public attack on the name of another (as far as I can see, Tully has done no such thing).  Church discipline is the proper, loving course of action- church discipline pursued out of love.

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Considering the Courage to be Protestant

No, this is not my autobiography about my leaving the Roman Catholic Church.  This is a highly recommended book by David Wells.  The Courage to be Protestant: Truth-lovers, Marketers, and Emergents in the Postmodern is his latest in a series that includes No Place for Truth, God in the Wasteland and Above All Earthly Pow’rs.  It came recommended by a pastor friend (who promised to buy the book from me if I didn’t like it).

I read the first 2 books years ago while in seminary, and just after graduating.  This book is a summary of all 3 that extends beyond them to take into account all that his happened since he began writing these books well over a decade ago.

Time Magazine said “A stinging indictment of evangelicalism’s theological corruption.”  Ironically Christianity Today (which takes some abuse in this book) said, “Can serve as a catalyst for evangelical self-examination.”

I must admit, that though I often agreed with him early on I was often thinking “yeah, so what else is new?”  I found much of it merely critical (hold onto that thought).  At times I found it confusing, but I think he cleared up my confusion.  It was in the early stages of the book that I found myself wondering “is there an appropriate cultural engagement?”  I actually wrote on the bottom of a page “Is there a difference (in his mind) between giving in to consumerism and legitimate adjustments to culture?”  I think he tried to spell that out in the latter chapters of the book.

He argues, rightly I think, that Evangelicalism is in dire straits today.  The reason for this is the abandonment of theology.  First there was an abadonment of theology at the hand of the marketers who thought the way to save the church was to get rid of its “churchiness”.  Part of what they often did was dumb-down theology.  The Reveal Study revealed that Willow Creek and other church growth churches were not actually producing disciples who could sustain and extend the kingdom.  Truth also suffered at the hands of consumerism.  It was turned into a product to be consumed, rather than a life-transforming truth to be believed.

“No one should take issue with a church for being sensitive to outsiders.  On the contrary, this is simply about being considerate.  Every church should put itself in the shoes of an outsider who visits for the first time, who knows nothing about Christian faith, and who is introduced to it in this first visit.”

I served my 9 years of ministry in a community beset with consumerism.  It was a plagued churches.  People were not concerned with the truthfulness and application of truth.  They were focused on consuming- did they have the music I like, the programs I need?  It made ministry very difficult.  We tried to be “seeker sensitive”, particularly after I watched visitors unable to keep up as we shifted between the hymnal, chorus book and Order of Worship in a losing attempt to keep up.

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Considering The True Care of Souls

In this day and age ministry has become more about systems, programs and administration than it was in centuries gone by.  Sometimes we need to re-assess.  One way to gain a bit of historical perspective is Peter Beale’s translation of Martin Bucer’s book on pastoral ministry called Concerning the True Care of Souls.

Bucer was one of the Swiss Reformers in the 16th century.  He spent most of his ministry in Strasburg.  It was there that John Calvin, booted out of Geneva, spent his time until the city elders came to invite him back.  He learned much about pastoral ministry from Bucer.  Later he would accept the invitation of Thomas Cranmer to go to England, teaching at Cambridge.

He begins this theology of ministry with short chapters on the nature of the church and Christ’s rule in His church.  This lays the foundation for lays ahead.  The next chapter is on how Jesus carries out His pastoral office through ordained ministers.  We are to understand Jesus at work among us through ordained ministers for our salvation and well-being.  Yes, this despite the faults and frailty of ministers.  There is another short chapter on the types of ministers/ministries Jesus uses.

After a few more short chapters we hit the core of Bucer’s book- the tasks of ministry.  He begins with how lost sheep are to be sought (evangelism).  The bulk of the book is taken up with the restoration of stray sheep (church discipline).  He then moves on to how the wounded and sick sheep are to be healed (more church discipline), how weak sheep are to be strengthened & healthy sheep are to be guarded & fed (discipleship).

He spends so much time on church discipline for a few reasons.  He served in the context of a state-church.  As a result, there were many church members who were so in name only.  Some were obviously lost, forsaking the worship of God.  Others were wayward, bearing no fruit of regeneration.  There was much work to be done.  Imagine if pastors here in America had responsibilities for whole neighborhoods or towns.  They would be responsible not just for church members (people who showed up to worship services) but all the people living in the geographical bounds.

The second reason he spends so much time on this was because many thought this a “roman” practice.  He shows the biblical grounding of church discipline, and distinguishes it from some of the abuses that took place in the Roman Church, as well its neglect among some Protestants.  He also draws heavily on the Early Church Fathers.

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