Years ago, I took a quiz on what Christian denomination I was most similar to theologically. A few weeks ago, I ran through the same quiz again to see how much my views had changed. Both some of the changes in ranking and rereading of my comments between the rankings from years ago remind me of how I have indeed shifted theologically, in no small part due to coming under the influence of good teaching on Reformed theology during my time in college. I certainly do not agree now with all that I said back in 2002.

I like to say tongue-in-cheek that I was predestined to be Presbyterian. I went to a Presbyterian kindergarten and then, years later, unintentionally ended up at a Presbyterian college under the instruction of a very wise professor (who happens to be a Presbyterian minister). From there I ended up at a Presbyterian seminary…

God seems to have a trend in mind here for me.

(My current rankings, along with the old rankings, are below the fold — read on to see them and then share your results.)

Read more...

J. I. Packer and Gary Parrett observe,

Thus, for most contemporary evangelicals the entire idea of catechesis is largely an alien concept. The very word itself—catechesis, or any of its associated terms, including catechism—is greeted with suspicion by most evangelicals today. (“Wait, isn't that a Roman Catholic thing?”)

I have noticed that probably the majority of Protestants do look rather funny at non-Catholics who mention using a catechism. This is really a shame because catechisms such as the Westminster Shorter Catechism do offer such a wonderfully rich exposition of the faith. Certainly better than many a Sunday School curriculum will ever do today.

Protestants (generally speaking) desperately need to find ways to embrace theology again and catechesis is certainly a helpful way to ground that, especially if the catechetical answer is not the sum of the teaching.

Packer is right, as he so often is.

Via: Dr. Alan Meyers

My mother has been blogging about my family's experiences at the old church as well. She writes,

While I said certain words in the beginning of this ordeal, I now hear those same words coming to us by others who had “the experience” at that church. Abuse, violation, darkness, evil, shadows — words that I realize are not unique to my family or me now that I have heard others say them. Words about things that should not have a place on this earth that God has blessed us with.

Things that I told those councils are coming true.

Her pieces present a helpful walk through the events at the old church and the dangers of Peacemaker Ministries' programs. She has written quite extensively on the subject and the pieces are worth your perusal.

Once people started to learn what was happening to me and my family at our old church, some people stepped up to try to help. This did not serve to cause the pastor to rethink his actions, but to annoy him — he complained to me, and, in fact, to the councils one night, about how he was having to waste time “explaining” things to people who were concerned about what he was doing to me. By “explaining,” it turned out, he meant convincing people that the things they were doing to me were not happening at all. If someone questioned an action that was harder to conceal, such as why the church would go to my seminary and jeopardize my work there, the questioner was told, for example, that the church was really trying to “help” me by getting “counsel” for me.

Read more...

In my encounter with those using Peacemaker materials at my old church (part 1 and part 2) , a large part of the church abuse that came forth arose through the misapplication and misinterpretation of Scripture. That the misapplication of the Bible intermingled with Peacemaker teachings was key to my experience is part of what makes Peacemaker Ministries' own use of Scripture all the more troubling.

Consider when Peacemaker asks , “Why a Peacemaking Team?” Here is part of their answer:

Because God calls his children to serve their leaders and to advance their vision to build his church. (Emphasis is Peacemaker's.)

Really? The article goes on to explain how pastors should teach this emphasis to their leadership, and particularly their peacemaking team, which can then “remind” the congregation of “core values.” Leaders being served by those they lead fits our normal worldly logic, but does it fit the Bible's view of leadership? Is that how Christ taught by example?

Read more...

Perhaps one of the hardest parts of moving on post-church abuse (see my first part of this story) is the matter of regaining trust in people. How could something like this happen? How can it not only happen, but — generally speaking — how can it happen and so few were willing to stand up against it? How can more abuse be going on at the very same church right now and the leadership does not care enough to stop it?

The last question is the hardest to swallow. Just weeks ago another person started being harassed at the old church in ways not very unlike what I faced. The leaders of the church know the person has been hurt, yet they do not act. They know other people have also faced situations like what I faced and yet they do not act. Only a handful of people are willing to rock the boat, others either do not want to see or are fearful of the guns turning on them should they admit that they see.

This is not the way things are suppose to be.

Read more...

I said the time had come to start unfolding my story of the last year. It is a tale that added to my vocabulary the phrase “my old church,” as I was given no substantive choice but to leave the church my family had been in for generations. The cost has been painful and severe in numerous ways. The whole generational thing never seemed all that important until all of these events transpired and I realized all that had to be given up.

Why talk about it now or even at all? I have wrestled with that. As I reveal bits and pieces, it will be for two reasons. First, abuses in churches happen far more frequently than I think any of us would like to believe; people need to share these things to help them from happening again and to let those currently going through them know that they are OK, that they are not alone in facing abuse and just because a church is doing these things doesn't call into question God's love for them. It is perhaps one of the greatest scandals of the Church that we attempt to cover the evidence of our failures; I am convinced frank, open communication is far more in line with God's love of truth in the light and would do a great deal to restore the world's view of the Church.

Read more...

So says the Westminster Confession of Faith (section 31.3), one of the key confessions of Reformed theology. This realization concerning the fallibility of human instruction goes along with ecclesia reformata, semper reformanda (“The Church reformed, always reforming”) to remind us of the church's need to constantly seek the truth of Scripture and never allow our flawed interpretations to override that truth.

Martin Luther realized that when he nailed the Ninety-Five Theses up on the door of Wittenberg Church 492 years ago today. Tradition and the wisdom of men supported indulgences, but the Gospel of Grace condemned it. We should similarly stand against the wisdom of men today, insomuch as it stands against the Gospel and the freedom that comes through union with Christ.

To celebrate the 500th birthday of John Calvin, which occurred earlier this year, Open for Business has offered varying perspectives on the Reformation over the past few weeks. With today's piece written by Steve Braun, the trilogy is complete:

• Biblical Challenges to Church Leadership by yours truly.
• Reformation Day Is a Stupid Holiday by Jason Kettinger.
• Ever Reforming by Steve Braun.

If you're hungry for more, you might also want to check out a very fine piece I stumbled upon over on the PC(USA) web site:

Ecclesia reformata, semper reformanda. This motto calls us to something more radical than we have imagined. It challenges both liberal and conservative impulses and the habits and agendas we have lately fallen into. It brings a prophetic critique to our cultural accommodation—either to the past or to the present—and calls us to communal and institutional repentance. It invites us, as people who worship and serve a living God, to be open to being “re-formed” according to the Word of God and the call of the Spirit.

That is definitely the lesson we should take away from Reformation Day.

I don't claim to be well versed enough in the situation to make a clear statement on who is right in the Coral Ridge conflict, but I like what Tullian Tchividjian said in an op-ed published in the South Florida Sun-Sentinel:

Finally, whenever you see any of us who claim to be “Christ followers” behaving in a manner that is unlike Jesus, please forgive us. And please let that be a reflection on us, and not on Him. As imperfect people, we will continue to let you down and disappoint you, but Jesus will never let you down—he will never disappoint you. This conflict has “given the world the justification they're looking for to disbelieve the gospel”, and I am sorry.

Very true.

I'm trying my first attempt at preaching a Psalm this week. I'm preaching from Psalm 54, which is related to either 1 Samuel 23 or 26. Here's the text of the Psalm (ESV):

TO THE CHOIRMASTER: WITH STRINGED INSTRUMENTS. A MASKIL OF DAVID, WHEN THE ZIPHITES WENT AND TOLD SAUL, “IS NOT DAVID HIDING AMONG US?”

O God, save me by your name,
and vindicate me by your might.
O God, hear my prayer;
give ear to the words of my mouth.
For strangers have risen against me;
ruthless men seek my life;
they do not set God before themselves. Selah
Behold, God is my helper;
the Lord is the upholder of my life.
He will return the evil to my enemies;
in your faithfulness put an end to them.
With a freewill offering I will sacrifice to you;
I will give thanks to your name, O LORD, for it is good.
For he has delivered me from every trouble,
and my eye has looked in triumph on my enemies.

I'm excited.