church, PCA General Assembly, Race

Part 2 » An Appeal on Race in the Presbyterian Church in America

Leave a comment

“Therefore my appeal is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.”

Part 2 » Addressing the Issue

At the end of the last installment, the purpose of this series of articles was defined. A course correction in the focus of some of the elders of the Presbyterian Church in America (PCA) is needed. The issue of race threatens to divide, and yet there is an emphasis on racial sin at the more recent PCA General Assemblies (GAs). It is certainly possible that racial sin needs to be addressed in denominations, and also the PCA. For example, if there is a lack of clarity regarding this sin, or a blindness to it, denominations should make pronouncements. If a new concern arises that requires clarification, a denomination may choose to speak. Or if sin remains unaddressed, brothers are right to call the church to repentance for their complacence. To that end, the next articles in this series will examine:

    1. Whether the PCA has made a clear and thorough declaration on the sin of racism;
    2. Whether there are any new or extraordinary manifestations of this sin rearing its head in society or the PCA that would warrant additional teaching from God’s word;
    3. Whether the PCA neglects shepherding of private or public manifestations of racial sins that should be addressed.

The answer to the first question is a resounding, “Yes.” The PCA has made public, thorough, repeated, and even recent repudiations of the sin of racism, which are documented below.

The PCA and NAPARC (1977)

The PCA’s first declaration on this sin was in 1977 as part of a larger statement made by North American Presbyterian and Reformed Council (NAPARC). The 2004 MNA Pastoral Letter on Racism notes: “The Presbyterian Church in America participated in addressing the question of racial reconciliation as early as 1977, through her delegation to the NAPARC conference on race relations, and the resulting statement adopted.”[i] This statement is quoted at length in the MNA pastoral letter. It includes an acknowledgement of guilt and corporate repentance for the guilt of the church in participating in societal sins of racism:

“In repentance we acknowledge and confess that we have failed effectively to recognize the full humanity of other races and the similarity of their needs, desires, and hopes to ours; and thus we have failed to love our neighbor as ourselves… Within the church, our members have exhibited such attitudes and actions as discourage membership or participation by minority groups… Our churches have  not been free from such formal actions as discourage membership or participation by minority groups. They have been guilty of a lack of positive action concerning mission to ethnic groups in their own neighborhoods and to ethnic groups at large. They have practiced a kind of cultural exclusivism, thinking of the church as “our church” rather than Christ’s. This involves the sins of pride and idolatry.” [ii]

This statement broadly acknowledges the complicity of NAPARC churches in the sin of racism and expresses repentance over it. Nevertheless, this sin was further addressed twenty-five years later at the 30th General Assembly.

The 30th General Assembly of the PCA (2002)

At the 30th General Assembly held in 2002, Nashville presbytery submitted an overture in which specifically the PCA confessed and repented of its racial sin. This overture (#20 “Racial Reconciliation”) was adopted by the Assembly. Included were the following statements:

“We therefore confess our involvement in these [racial] sins. As a people, both we and our fathers, have failed to keep the commandments, the statutes, and the laws God has commanded. We therefore publicly repent of our pride, our complacency, and our complicity. Furthermore, we seek the forgiveness of our brothers and sisters for the reticence of our hearts that have constrained us from acting swiftly in this matter.

We will strive, in a manner consistent with the Gospel imperatives, for the encouragement of racial reconciliation, the establishment of urban and minority congregations, and the enhancement of existing ministries of mercy in our cities, among the poor, and across all social, racial, and economic boundaries, to the glory of God. Amen.” [iii]

This statement is a repudiation of racism as that which breaks the law of God (thereby a sin), a public repentance over this sin, and a commitment to correct that sin to bring the proclamation of the gospel to all people. That same assembly assigned the Mission to North America (MNA) permanent committee the task of “drafting a proposed Pastoral Letter designed to set forth the truth of our position on the issue of the Gospel and race.”[iv] This pastoral letter was presented and approved at the 32nd General Assembly of the PCA in 2004.

MNA Pastoral Letter on Racism (2004)

The letter drafted by MNA and adopted by the PCA reiterates the wording from Overture 20 and acknowledges the guilt of the PCA in the sins of racism. After grounding the document in the gospel, the letter states the following:

“As we address the issue of race, we do so not because it is politically correct, or out of any pressure from outward society, but simply because it is our desire that the convicting and restoring power of God’s grace in the Gospel be applied to the manifestations of racial sin of which we ourselves are guilty, and that those who experience the negative effects of these sins might know the healing power of God’s grace – that we who have been reconciled to God through Christ might become together a holy temple in the Lord, reconciled to one another by His Spirit (Ephesians 2:20-22).” [v]

There is again an acknowledgement of responsibility for racial sin and a commitment to correct course to include all of God’s image bearers, regardless of their ethnicity, in the worship and service of the PCA. Nevertheless, the denomination revisited the sin of race again twelve years later.

Presbytery of the Mississippi Valley: A Pastoral Letter on Racism and the Gospel (2016)

As part of the 44th General Assembly, held in 2016 in Mobile, AL, an overture was submitted from Presbytery of the Mississippi Valley. This overture again revisited the racial sins of the PCA. It proposed another pastoral letter to be distributed in the PCA as a tool to educate churches on the issue of racial sin. The twelve page letter covers topics previously treated by the PCA including the theological basis for condemning racism as sin and lays out a number of responses the church can take to address this issue. As the report concludes, their letter is offered to the church with the intent to exhort to change:

“So, learn, pray, acknowledge, relate, and commit. These pastoral suggestions are offered in the spirit of “stirring one another up to love and good deeds” (Hebrews 10:24). Your presbytery writes as fellow elders, brothers, and members of the congregations of PMV. May the Lord himself grant us Gospel unity, racial reconciliation, and enable us to bear fruit in keeping with repentance (Matthew 3:8).” [vi]

This pastoral letter really does little more than repeat the theological and biblical record the PCA hard already laid out in dealing with the issue of race. And yet, two years later the PCA again addressed the issue of racial sin.

Racial and Ethnic Reconciliation Report (2018)

As part of the 44th General Assembly, the PCA also assigned an ad interim committee to “study issues related to Racial Reconciliation.” This report condemns racial sin from Scripture, as other statements before had done. However, what is of special interest from this report is the snapshot it provides of the views of race among PCA  elders. The adopted report includes an extensive summary of the survey of PCA elders conducted by Lifeway Research. 2,618 elders responded (1,498 TEs to 1,120 REs) to an online survey in late 2017. Included in the results of this survey are the following findings:

    • 72% of respondents rated some level (a little to an extreme amount) of racism in their experience in the PCA. However, 95%+ was viewed as unintentional by way of insensitive comments, etc., whether in congregations, Sessions, presbyteries, or PCA agencies.
    • 94% of respondents agreed or strongly agreed that the Bible teaches racism is sinful.
    • 98% of respondents agreed on some level that racism is a sin.
    • 96% of respondents agreed they are willing to partner with churches with different ethnicities for the purpose of ministry.[vii]

These stats show that there is almost unanimous acceptance of the theology laid out in previous reports and pastor letters on race even as it makes the case again that racial sin is, in fact, sinful.

Has the PCA made a clear and thorough summary of its views of racial sin? Yes it has. Repeatedly. Before the 48th General Assembly there were 5 major works from the denomination and its sister churches that without reservation identify and condemn racial sin. In other words, the PCA has stated in no uncertain terms that racism is a sin that should not be tolerated in the church.

That means that, when it comes to the issue of race, further statements are not needed to clarify biblical, theological positions. The lines have been drawn and are clear. However that does not mean that further reasons may not exist to continue to revisit the issue. The next installment will consider those possibilities.

[i] “Committee on Mission to North America Pastoral Letter on Racism”, Approved at the March 2004 MNA Committee Meeting, p. 20.

[ii] Pastoral Letter on Racism, p. 21.

[iii] Pastoral Letter on Racism, p. 20.

[iv] Pastoral Letter on Racism, p. 24.

[v] Pastoral Letter on Racism, p. 3.

[vi] Pastoral Letter from the Presbytery of the Mississippi Valley, p. 16.

[vii] Minutes of the 46th General Assembly of the Presbyterian Church in America. The survey findings are included as an appendix to the report of the ad-interim committee, beginning on page 630.

Geoff Gleason is pastor of Cliffwood Presbyterian Church in Augusta, Georgia. His passion is to see the people of God grow in their faith, and those who are lost become numbered among the faithful. He has been married for 28 years and, usually, is the joyful father of 11 children ranging in age from 28 to 6, and two grandsons.

Bible, PCA General Assembly, Race

Part 1 » An Appeal on Race in the Presbyterian Church in America

Leave a comment

“Therefore my appeal is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.”

Part 1 » Framing The Issue

Narrowly considered, the following series of articles is an appeal to my fellow elders in the Presbyterian Church in America (PCA), but more generally it is an appeal to the church of the Lord Jesus Christ as a whole. Perhaps there is no issue more charged these days than race, and I understand the intensity. Racial sin is perhaps so painful because it attacks people specifically at the point of how God made them in His image. The Bible tells us: “So God created man in his own image, in the image of God he created him; male and female he created them.” (Genesis 1:27, ESV). Since all of mankind is created in God’s image, the severity of racial sin is found in its attack on the God who made that person in that way. And yet this sin is not unique to our time.

Racism has been in the world at all times and exists between all sorts of different people groups. Its manifestation is not in the United States only, but exists in all cultures. The bad news is that, because of man’s corruption, this sin will continue until Christ returns. Racial sin, and sins of ethnic prejudice and favoritism, are a result of the fall and will not be reversed until the human heart is made new in Christ, or the effect of the fall is reversed in His second coming.

Wherever sin is found, any sin, it is right for the church to address it, which includes the sin of racism. Whether sin manifests itself within the walls of the church, or in severe cases in society as a whole, the church confronts sin as evil and calls people to repentance. Those within the church who are unrepentant in sin should be shepherded in accordance with Matthew 18:15-20. If shepherding proves ineffective in bringing about repentance, those holding on to their sin should be addressed in the courts of the church. The church, in humility and love, is to enter formal discipline for the sake of reclaiming their souls from the path of destruction, preserving the purity of the church of Christ, and giving glory to God.

Beyond the work of shepherding within the church, there are situations where the church must make public declarations about the sins of society. However, respecting the different spheres of authority the Lord has established in His world, the church’s declarations about civil matters outside the church should be relatively rare, reserved for extraordinary circumstances. In speaking on the declarations of synods and councils the Westminster Confession of Faith says,

“Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.” (Westminster Confession of Faith 31.4)

That indicates that though unrepentant sin within the covenant community should always be addressed by the leadership of the church, not every instance of sin in society requires a response from the church. Since Adam’s fall, the word has been plunged into a condition of sin and misery which pervades all societies everywhere. It is the function of the civil magistrate to restrain that sin in society by protecting those who do good and punishing the evildoer (Romans 13:4), while the church is charged primarily with the proclamation of God’s word, which will shape and form the actions of society by the conversion of souls. Perhaps it is helpful to think of the church’s confrontation of sin in society as more on an individual basis than a corporate one.

All of this is introduction to my plea to the elders of the Presbyterian Church in America. At the last few General Assemblies (GA) there has been an adaptation of the concerns of the world within the walls of the church.

Therefore my appeal is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.

For some that statement may seem abrasive and uncaring. It is not. Rather it is a request that stems from a great desire for unity in the PCA, and beyond this denomination, to the church as a whole. Unity is hampered by the constant revisiting of the issue of race. To justify this appeal, examination is required to see whether the church’s position on this sin is clearly known. In addition, consideration must be given as to whether this sin is on-going in our denomination, or simply something of the past. To that end, this series will examine:

    1. Whether the PCA has a clear and thorough declaration on the sin of racism;
    2. Whether there are any new or extraordinary manifestation of this sin rearing its head in society or the PCA that would warrant additional teaching from God’s word;
    3. Whether the PCA neglects shepherding of private or public unrepentant sins in this regard that should be addressed by church courts.

Geoff Gleason is pastor of Cliffwood Presbyterian Church in Augusta, Georgia. His passion is to see the people of God grow in their faith, and those who are lost become numbered among the faithful. He has been married for 28 years and, usually, is the joyful father of 11 children ranging in age from 28 to 6, and two grandsons.

Christian Living, Love for God, Uncategorized

True Christian Joy

Leave a comment

“Rejoice in the Lord always; again I will say, rejoice.”

Those words form part of the conclusion of Paul’s letter to the Philippians, and they have been quoted as the beginning of the Christian life ever since. Christian joy is a mark of the work of the Spirit in the believer, and manifests itself as a response to a saving knowledge of God and includes the following expressions: 

Contentment. When the work of the Lord and His salvation is the ultimate anchor of your joy, the circumstances you face, although possibly difficult, will not rob you of your joy. A grumbling spirit will be replaced by a contented one.

Worship. Joy is not something you can simply hold, turn over, and examine as if it were a math problem, or a philosophical notion. Joy overflows out of the heart into an expression. When joy is expressed to God it always takes the form of worship: proclaiming His goodness in the presence of the saints.

Selfless Service. Joy is not only expressed to God, but also to man. Our joy in the Lord is also seen in how we care for each other. We love God’s people because He loves God’s people. The care we show to each other is not primarily an activity of doing good things, but rather living out the joy we have in Christ.

I pray that our joy in the Lord would increase. That as we learn to love Him together, we would grow in our love for each other too. 

church, Love for God, Man, PCA General Assembly

The Church of Christ and His People

Leave a comment

Marriage Introduction

If you are in the presbyterian and reformed world, it is the season of General Assemblies and Synods. In my view it often turns into silly season. Never do I see as many people who profess faith in the doctrine of God’s sovereignty wring their hands over the condition of the church. Chicken Little has nothing on us. However, at the same time there are significant issues that face the church of the Lord, and also my own denomination, the Presbyterian Church in America. It can be argued that much reform must take place in the Western Church as a whole. It is overrun with the entertainment culture of the world and the philosophies of man found in the world’s approach to social justice and a host of other issues ranging from marriage to sexual purity. What, then, is the balance between genuine concern for the purity of the church and a sinful worry? Certainly this is not the first time the church finds itself in need of reform.

In Revelation 2-3 the Spirit writes His letters to the seven churches. These churches, in most cases, have issues they need to address. The Ephesians had lost their first love (Rev. 2:4). Pergamum and Thyatira are tolerating aberrant theology (Rev. 2:14; 20). Sardis is dead (Rev. 3:1), Laodicea is lukewarm (Rev. 3:16). Those descriptions are certainly not confidence inspiring. Further, in the Pauline epistles we read of churches which have most definitely lost their way. The Galatian church is in danger of being overtaken by legalists who advocate a return to the Mosaic ceremonial laws (Gal. 3:3). The Corinthians… they’ve taken it to a whole new level. They tolerate sexual immorality not even accepted in the world (1 Cor. 5:1). There is drunkenness at the Lord’s Supper (1 Cor. 11:21). Likewise in James’ letter, the church is overcome with favoritism (Jam. 2:6). Surely this cannot be the same church that Christ said would withstand the very gates of hell! (Matt. 16:18).  And yet it is. It is the church filled with people acting out their sinsful nature which is, as yet, not removed. So how are we to build up this church?

Address Error in humility. I had a good talk with a friend of mine who was critical of conservative reformed Christians over their tone. And he is right. To some extent, the conservative Christian world has taken on the error of the Ephesian church (Rev. 2:1-7) who was theologically correct, but lacked love for the Lord. It is true that the Lord preserves His church through people who stand for the truth. It is right for Christians to desire to be those people, but they must be realistic about their own faults as well. Recognizing personal sin is crucial in being able to reprove with gentleness an humility. Among the seven things that God hates in Prov. 6:16-19 are haughty eyes, and sowing discord among brothers. The right theology argued from a position of pride, mocking and ridiculing other Christians does this very thing. Therefore it is important to deal gently with the flaws of others, as long as is possible, remembering that all theologians hold their convictions as sinful men.

Speak the truth. On the flip-side, in church history men have been silent about the truth when they should have spoken because of the fear of man. Why is it that Paul was the only one who spoke to Peter in Gal. 2:11-14? Barnabas was there, and he could have spoken, but it says there that they were silent because they were “fearing the circumcision party.” How many could have spoken before Martin Luther et. al did in the early 16th century? There were many. And yet the fear of man or the love of position and influence kept mouths shut. That is not how the church is served. It is the task of all Christians, and church leaders especially, to be faithful to the word of God and not show favoritism (Gal. 2:11-14). The preoccupation of the church should be with the purity of the bride of Christ, purchased with His blood, whose faithfulness He desires.

Pray. The bride of Christ may be oppressed from without or corrupted from within. But Christ bought her with His own blood. He loves her far better than any man could. And besides, He is the Almighty One. So interceding for His bride in prayer should really be step one. In John’s gospel, prayer to God through Christ is the right method of prayer (John 14:13; 15:16; 16:23, 24, 26). This is the church of Christ. The gates of hell will not prevail against it because they cannot prevail against Him.

While living in this world it is right to fight for the purity of the church in this world (the church militant). This article represents some guiding principles as we engage in this struggle. The Lord is sovereign, also over today’s church which is so very flawed. Come quickly, Lord Jesus, and make Your bride into the church triumphant!

Bible, Children, Christian Living, Culture

The Christian and Profanity

Leave a comment

There is much discussion in the Christian world about liberty. This post is not concerned with civil liberties as such. The question is not whether society should, on the one hand, allow recreational drugs or prostitution or some other “victimless crime.” Neither is it investigating whether society should, on the other hand, mandate the use of masks or vaccinations. Perhaps another day. Rather it is dealing with the Christian’s liberty that is found in Christ.

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. Galatians 5:1 (ESV).

One of the debates within Christian circles is to what extent our behavior is not restricted under Christ. There is a false defense of Christian liberty that claims a Christian is free to express himself according to his own desires, because Christ has paid for sin. That, of course is a gross generalization of a position people take. But it is a position that I have heard articulated and as expressed it is a mind-boggling denial of God’s wrath against sin and His hatred of it. God views sin with such anger that He sent His Son to die a horrific death on a cross to satisfy the guilt for the same. One of the areas where “trendy” Christians are seeking to carve out ungodly liberty is in the use of profanity and cursing. Is there a place for such speech in the Christian?

Christian liberty does not make room for disobedience to God’s word. The Westminster Confession of Faith says this about Christian liberty:

“They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life.” (WCF, Chapter 20.3)

The purpose of liberty is to serve God, being set apart by His word to reflect Him as His adopted children. Therefore what does the Lord say about speech? In Colossians Paul exhorts the one who is raised with Christ to set their minds on the things above. That means putting on righteousness, and putting off what is earthly (Col. 3:5). Included in that putting off is the putting away of “anger, wrath, malice, slander, and obscene talk from your mouth.” (Col. 3:8). In another place Paul gives similar instructions when he charges the Christian to “let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.” (Eph. 4:29). Obscenity and corrupting talk are out of place for the Christian. The Bible plainly says so. If you begin arguing at this point that your profanity is not “obscene” or that you are using it to build others up, I can not help you. You are committed to your disobedience. The statements from Scripture could not be clearer. In this case, the desire for nuance can only be taken as a desire for license.

Are there times when Paul uses strong language in his letters? Some people would argue he does as a justification for their own speech. Even if you make that argument, you cannot argue that he does so habitually. Maybe one or two places in all his written words can be used as potential examples (“rubbish” Phil. 3:8 or “emasculate” in Gal. 5:12). Moreover, the words he uses  are hardly the same as the adoption of the vulgar and crude language of society which resorts to the crassest expressions of bodily functions and sexual activity. Brothers and sisters, these things should not even be named among us (Eph. 5:11-12). Yes, it is true that Christ has come and fulfilled all the law for the Christian. And, yes, it is true that all the sins of all God’s people are forgiven in Christ. But Christ work on the cross in no way diminishes the holiness of God. It in no way reduces the call to be holy and He is holy (1 Pet. 1:16). It in no way permits a despising of Christ’s sacrifice by engaging in the wickedness of the world.

Here is the sad thing. Even the world knows that certain language should not be used in the presence of children. We have an organization that ensures language for movies is rated, and that words are edited out of TV shows. There is, even in the world, an acknowledgement that these words are inappropriate. How is it that the Christian who has the Spirit and the Word of God would so badly miss this point?

 

Christian Living, church, COVID

On Being too Fond of Life

Leave a comment

bell tower

“It is a pity that saints should be so fond of life as they often are: they ought to be always on good terms with death.” Thomas Boston, Human Nature in its Fourfold State

The quote above comes from Boston’s consideration of the difference between believers and unbelievers in facing death. His basic argument is that unbelievers die in a hopeless state, while Christians in a hopeful one. As a true puritan, he acknowledges at least ten different fears Christians may have in facing death, but in the quote above he returns to the reality that the Christian does not need to fear death, but in some sense should recognize it as his gateway into the eternal presence of God.

Why bring this up? Because it seems to me that the Christian church has, by and large, demonstrated that it is a little too fond of life in this world, and altogether too fearful of death. COVID has brought this fear to the surface, and since March 2020 it has begun to take over the spirit of the church. Now come the mandatory qualifiers. This article is not an indictment against any churches who have adjusted their services in the face of this disease. This article is not a denial that people have died of this dreadful disease or suffered other side-effects besides. This article is not an assertion that all Christians should respond to a difficult issue in the same way. But it is an appeal to the church that it consider what is most important.

I’m not wanting to over-simplify an issue, but it seems the general argument made for suspending in-person worship is that the physical health and safety of the people of the congregation will be preserved in this way. That was the motivation of our Session when we resorted to live-stream only for 5 weeks in early 2020. We wrestled with what COVID was and what impact it would have. However, is it right at this point to continue to make the same argument after a whole year of data?

However, the question is not primarily a pragmatic one. Rather it speaks to the very essence of the reason for existence for the Christian. The delight of the Christian is not found primarily in his physical health or in this life. It is in his reconciliation to God. Sin has separated us from Him, but Christ purchases reconciliation by His own blood. Therefore the Christian does not ever cease to glorify God and enjoy Him. He is joined to Christ. The apostle Paul writes of this union:

“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?” (Romans 8:35)

These are all rhetorical questions. The obvious answer is that no one or nothing can separate you from Christ, His love, and the inheritance that comes with it. But that inheritance is not found in this world, but in heaven. Worship is that foretaste of heaven, and there are a variety of ways in which the Christian will arrive in heaven. Some will be martyred, others will die of natural causes. Some will be gathered into heaven at a young age, others having lived a full life. Some will die subject to horrible suffering, some will pass into glory in their sleep. The point is not that all die and so therefore hand yourself over to a fatalistic recklessness. It is not to forfeit any sense of prudence. Rather, it is “How is it that the church loves life on earth so much that it is willing to forfeit and limit the corporate worship of the saints for close to a year now?”

Some questions to consider in the church’s response to COVID:

  • If the church is not gathering for worship, where is the unbeliever to find the peace offered in the gospel that can give him rest in the face of the constant threat of death? How is he to find Christian fellowship as described in Acts 2:42?
  • If the north American church is faced with persecution sometime in the future, will there be courage among Christians to continue to worship the Lord? And if there are Christians who are willing to assume that risk, should they be permitted to worship or should the elders forbid them and remove the option?
  • The next time a missionary desires to be sent to a dangerous region that is hostile to the gospel, will it be consistent with current COVID policies for the church to let him go and voluntarily face that risk?
  • If the risks for COVID go away, are there other risks, perhaps not as common in the news cycle, that also can cause death (such as highway travel) which would need to be eliminated before the church is willing to re-open? Will we forbid our members from eating fried foods? In other words, if we are doing all we can to remove risk of contracting this disease, shouldn’t we do the same for all other diseases and dangers?

The point is not that all responses to COVID must be uniform. But, to forfeit the worship of the living God based on the data we have (taking the CDC’s data at face value) could easily lead to the conclusion that the saints are a little too fond of life, and are unwilling to risk letting it go. What do you love more? The worship of the Living God or physical life? It’s a serious question. And, as a follow up, if someone were to look at your life today, would they say the same? Whatever our response to COVID may be, let us remember what the chief end of man is: to glorify God and enjoy Him forever.

10 Commandments, Belief about God, Gospel, Love for God

Obedience is not legalism

Leave a comment
Ten Commandments

“Now it is evident that no one is justified before God by the law, for ‘The righteous shall live by faith.’” (Galatians 3:11, ESV)

“What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it?” (Romans 6:1-2, ESV)

There are few theological conversations that give me more heartburn than those in which the word “legalism” is tossed around with great liberality. Within the context of a discussion on obedience to God’s law, an objector may claim legalism on the part of the one asserting the need for obedience. It is certainly possible that the person calling for obedience is engaged in legalism, but it is not necessarily so. I’m convinced a right understanding of the meaning of this word will keep me from reaching for my bottle of chewy Tums.

Assuming that in the scenario describe above, the word “legalism” is being used to describe meticulous obedience to God’s law, it is important to begin by saying that meticulous obedience is not legalism. Meticulous obedience can be legalism, but it can also be a glorious expression of love to God for the work of Christ on behalf of the sinner. Jesus himself calls for meticulous obedience to the Lord in His Sermon on the Mount: 

“Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. (Matthew 5:19) 

Even the least of the commandments should not be relaxed, according the Jesus. That principle is seen in action in many places in the Bible. For example, Adam plunges the whole human race into sin and misery by something as simple as eating a piece of fruit. In Num. 15:32-36, a man is stoned to death for the harmless act of collecting sticks on the Sabbath. Why? Because taking these actions was in direct opposition to the explicit commandment and instruction from God. So a narrow assessment of the duties of a law is not sufficient to indicate legalism. Laws and commandments are by definition narrow, also the ones given by the Lord. So what is legalism?

Using the word “legalism” is valid in one of two scenarios. First, it is when something, anything is added to the doctrine of justification by faith. That was the sin of the Galatian Judaizers. Their claim was that you were saved by faith in Jesus plus observance of the ceremonial laws. Derek Thomas has referred to this addition as the “damnable plus.” This distortion of the gospel adds a human element to the innocence of the Christian. Law keeping plays a contributing role in salvation. But as it says in Gal. 3:11 (above), man is not justified in such a way. Christ’s perfect obedience to all of God’s commandments and His righteousness only, are credited to the believer through faith. Anyone who changes that gospel is a legalist and, according to Paul, should be accursed (Gal. 1:8,9).

Second, it is to assert that an application of God’s word that you find particularly helpful is binding on everyone else. In a sense you are elevating your preference to the same status as God’s Law and in so doing practice idolatry. The bedtime for young Gleason children is 7 p.m., rain or shine, and therefore all others must do the same. Or, perhaps a more contemporary example would be around mask wearing. I think wearing masks is a good idea, so therefore everyone must wear a mask. Or I think mask wearing is a bad idea, therefore no one should wear them. Anyone who differs from me in practice is either sinning (worst case) or lacks the wisdom that I have (still not good). That also is the work of the legalist.

To recognize the right use of the word “legalism” helps give the Christian balance in his use of the word. Law keeping, even detailed law keeping, is not an indication of legalism. As Paul says, “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.” (Rom. 2:13). Or James says, “So also faith by itself, if it does not have works, is dead.” The point is not that law keeping makes you righteous. Rather, when you have been made righteous through Christ, you will desire and be careful to keep His commandments. When charges of legalism are flippantly used to silence calls for obedience, God’s authority is denied and the Christian’s expression of love to his Savior is silenced. If a Christian finds keeping God’s specific commandments a burden, then something has gone wrong. In John 14:15 Jesus says, “If you love me you will keep my commandments.” That is not legalism. Legalism is rule keeping with the hope of earning salvation. It is to load a burden on a brother that God never set on him. But if God has given a commandment, it is incumbent on the Christian to obey it totally, carefully, and perfectly. That is not a burden to the redeemed Christian. In fact it is his delight.

Bible, Christian Living, church, Culture, Uncategorized

Civil Unrest and the Christian

Leave a comment

Wednesday at 3:18 p.m. I got a text from my younger brother “Did you see what’s happening in DC?” is all he wrote. We all know what was happening by now. A group of people stormed the Capitol, and we have all seen the videos. I have seen some responses from conservative Trump supporters who view this act as victory, and the violence justified. Ironically, these are often the same people who condemned the riots of the summer instigated by Antifa and/or Black Lives Matter. On the other end of the spectrum there has been outrage and condemnation for the occupation of the Capital. With just as much irony, many of these are the same people who ignored the riots of the summer and made accommodation because the anger of the protestors was somehow understandable.

The gamut of emotions in the world is also reflected among Christians. Some are outraged today, believing the election to be stolen and our republic to be in tatters. If that reflects your view, the denial of the courts to hear Trump’s cases of voter fraud are outrageous to you. Others, I think the majority, is horrified at the pictures of people occupying the very symbol of order and law, although there is a general uneasiness about how America’s politics is being conducted. Regardless of where you land, there seems to be a nervous churning in our nation. It is not my intention to solve those problems (as if I could). If possible, I would even like to conceal my own opinions on all that has transpired. This post is not meant to draw political conclusions, but rather to help the body of Christ to focus on a godly response to our current cultural climate.

Do not let current cultural outrage rob you of your peace in Christ. The Christian can be easily distracted from his main purpose: to glorify God and enjoy Him forever. The Christian is a subject of his heavenly king the Prince of Peace (Isaiah 9:6). It is true that Christ at times lead to division. But the anger and outrage in those moments should belong to the world, not the Christian. In so many places the Christian is called to live at peace with his neighbor (Mark 9:50; John 14:27; 16:33; Acts 10:36; Rom. 1:7; 5:1; 14:17, 19; 15:13; 1 Cor. 14:33; 2 Cor. 13:11; Gal. 5:22; Col. 1:20; 1 Thes. 5:13; 2 Tim. 2:22; Heb. 12:14; James 3:18). 

There may be exceptional circumstances where violence is necessary, such as self-defense or just wars. But the Christian should never delight in it, nor should he choose it if he can avoid it. The Swiss Reformer Pierre Viret has written: “There is nothing which Christians ought to hold in greater horror than the taking up of arms…and that there is nothing in which Christians ought to be more hesitant to engage, nor which agrees less with their profession of faith.” If you are tempted to side with those who occupied the capital, please reflect on the texts above and ask yourself if your heart reflects the call of Scripture.

Do not allow the lies of the world to elevate people of bad character. It is intriguing to me that the people who are outraged over the events of January 6, 2021 had a much different reaction to the events of October 4, 2018. The result of that day was the same, but the cause was different. The former was perpetrated by conservatives. The latter by the Women’s March outraged over the nomination of now supreme court justice Brett Kavanaugh. 

To rush to condemn an action out of political expediency is not praiseworthy. It is a violation of the 9thcommandment. It is the height of naivité to claim innocence in either of our political parties. God is a God of truth, and desires His people to live according to the truth (Ps. 51:6; 86:11; 119:160; Is. 45:19; Jer. 5:3; Zech. 8:16; John 8:32; 14:6; 15:26; 17:17; 1 Cor. 13:6; Eph, 4:15). And when someone makes a truthful statement for a selfish purpose, as a whole he breaks the 9th commandment. 

Neither political party in the USA can claim moral high ground at this point in our nation’s history. And for Democrats to feign outrage over the actions of a few Republican that lasted less than 3 hours seems like a violation of the 9th commandment in light of the summer-long riots of 2020 and their relative silence on those occasions. It is good to condemn violence and destruction, even when done by your political allies. But please do not allow the lies of the world to elevate men of poor character, just because they say true things when it serves them to gain an advantage over their political opponents.

Do not forget about the absolute sovereignty of God. To look at current events apart from God’s on-going governing of all his creation will cause despair. In all of our circumstances, God is exercising control over His creation. Hebrews 12:1-11 explains that control in the context of discipline. The circumstances faced in life can be painful and hard to bear. But the Christian should recognize them as God’s discipline. When God’s chastenings come, the Christian must not resist or fight as the world does. The Christian is called to rejoice and accept God’s work, and respond with peace. Your peace will disappear if you forget that God is good, that He is governing the world, and that political turmoil in the United States is not catching Him by surprise.

This post is not meant to solve all the controversy of our nation’s election debacle. In a sense it seems obvious that God’s judgment has already fallen on this land and we’re simply reaping what we have sown. But more than at any time in an already tumultuous twelve months the Christian must focus on God’s word and get his eyes off his emotions. Peace and stability are only found in by looking to Him. The Christian serves the Prince of Peace and as such his response to the circumstances of the world should reflect that.

Uncategorized

Should Christians Vote For Pro-Abortion Candidates?

Leave a comment

There is a disturbing political trend emerging among some evangelicals in 2020: support for a Biden/Harris ticket. For one of several examples, Tremper Longman III, a former professor at Westminster Theological Seminary in Philadelphia, has recently encouraged Christians to vote Biden/Harris in 2020.

Without question, the 2020 Democratic Platform is passionately pro-abortion. The DNC platform states, “We believe unequivocally, like the majority of Americans, that every woman should be able to access high-quality reproductive health care services, including safe and legal abortion” (pg. 32).

The Democrats are so zealously committed to the pro-abortion cause that they speak about it as a matter of “justice” and favor the repeal of the Hyde Amendment, which seeks to prevent federal funding (read: your taxpayer dollars) for abortions. Surprisingly, Biden originally supported the Hyde Amendment before the radical leftists convinced him to change his mind—yet another example of how our culture is not merely drifting left but is being driven left, as Al Mohler recently observed in his excellent book, The Gathering Storm: Secularism, Culture, and the Church.

Dislike for Trump appears to be the primary reason for these evangelicals to be losing their minds—and possibly their souls. To be fair, as certain as it is that the Democratic Party has become the Pro-Abortion Party, it’s equally certain that President Trump has an unflattering history of indiscretions. So let me be clear. To maintain, as I do, that Christians shouldn’t vote for pro-abortion candidates isn’t an endorsement of Trump’s character, though I do believe we live in the unfortunate reality of a two-party system, and Christians must consider the most good they can do with their vote. Nevertheless, nothing will change the fact that followers of Christ cannot in good conscience cast a vote for a political platform in direct opposition to God’s moral law. Have we lost our minds?

God’s commandment is clear: “You shall not murder.”

Westminster Assembly’s exposition of the sixth commandment accurately summarizes our duty: “The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness, peaceable, mild, and courteous speeches and behavior, forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiring good for evil, comforting and succoring the distressed, and protecting and defending the innocent.”

If you cast a vote for Biden/Harris in 2020, you are supporting their promotion of “safe and legal abortions.” That’s a fact. And that’s a fact completely inconsistent with the teachings of our Lord and Savior Jesus Christ. Should any of these things really even need to be said?

Voting for this pro-abortion platform means that you are voting for a lie. Abortions are not “safe.” They are not safe for the women who have them. The psychological damage of murdering your baby is overwhelming. Nor are abortions safe for the little children who have their brains sucked out and are dismembered in the womb. And that’s not to mention the precious babies that survive botched abortions who some Democrats refuse to protect. Consider the Democratic opposition the Born-Alive Abortion Survivor Protection Act. Your hands are full of blood!

This also means you are voting for an unjust law. Isaiah says, “Woe to those who decree iniquitous decrees, and the writers who keep writing oppression” (Isaiah 10:1). The DNC platform’s invocation of the word “justice” with regards to a woman’s right to choose (complete the sentence) to murder her baby is downright sickening. “I look at the faithless with disgust, because they do not keep your commands” (Psalm 119:158). Of course, when you reject God and His Word, you can twist language to suit your agenda because there is no longer any restraint on your God-forsaken heart and mouth other than your own seared conscience.

Instead of asking, Should Christians vote for pro-abortion candidates? perhaps we should be asking, Are Christians who vote for pro-abortion candidates even…Christians? “Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him” (1 John 3:15).

I’m well aware that many Christians—and certainly many wishy-washy evangelicals—will say that pastors should stay out of politics. “This is an indifferent matter where good Christians disagree.” Honestly, such a perspective is truly astounding given the state of things in our country today.

This isn’t a political issue. It’s an issue of basic Christian morality. God’s true children are opposed to murdering babies. If you support murdering babies, then you are an evil person. If you support a leader who wants to protect the act of murdering babies, you are joining hands with the wicked to do evil. Your disdain for Trump doesn’t justify a vote for the most pro-abortion ticket in the history of this country. If you simply cannot vote for Trump in good conscience, I respect that. Vote for a third party, but, I beg you: don’t cast your vote for those who favor the shedding of innocent blood. It simply isn’t a Christian option.

Uncategorized

The Curse of Apathy

Leave a comment

“Do not be slothful in zeal, be fervent in spirit, serve the Lord.” –Romans 12:11

Apathy is a deadly spiritual disease. It gradually weakens zeal for God’s glory until there is nothing left but mush. What’s worse, the disease is highly contagious. When it begins in an individual saint, it soon spreads throughout the entire community, weakening the spiritual vitality of God’s elect people. Apathy steals away all concern about ultimate reality. The apathetic person couldn’t care less about what really matters. Eternity is far from his mind.

We must shun all false remedies for the plague! Enthusiasm devoid of doctrine is a false cure. Worked-up emotionalism is of no spiritual and eternal value. Fanaticism is simply the vice on the other extreme of apathy. Zeal without knowledge is a poor substitute for a heart aglow with the Spirit. The true cure for apathy is godly zeal, a needed virtue in today’s church but a rare gem to find.

Is anything more incongruous with Spirit-filled Christianity than apathy? May the Lord deliver us from this malady! Apathetic souls are unmoved by the present crisis, unconvinced of their own sin, unstirred by sound preaching, unimpressed with Christ’s glory, uninterested in God’s Word, and uncaring about lost souls.

An apathetic soul is a dead man walking. As such he is a contradiction in terms. Although having the reputation of being alive, he is dead. It takes a true miracle to reverse the spread of apathy once it has taken root in a congregation. Only the Holy Spirit of God can rouse sleeping saints!

Therefore we must pray for the Holy Spirit and be on guard against all spiritual declension in our lives. Preachers must be willing to blow the trumpet in Zion! They must sound the alarm to the apathetic. Only the most piercing truth will have the desired effect. Without fervent prayer and powerful preaching the church will become a graveyard, and generations to come will wonder why more dramatic measures were not taken to stop the spread of Satan’s lethal pandemic.