Tim LeCroy

Thoughts on GA, Part Three: Paedocommunion

This is part three of a four part series. Part one can be found here. Part two can be found here.

The third significant issue that came before the GA was related to the issue of paedocommunion. Before we get too deeply into the details of what happened at GA this year on this issue, I would like address two common misconceptions about paedocommunion in the PCA.

1. No one in the PCA who holds paedocommunion (hereafter PC) practices paedocommunion. There is a misconception, which was repeated on the floor of GA this year, that advocates of PC are practicing it in PCA churches. This is not the case. We must not confuse the admission of young children to the Lord’s Table by the procedure laid out in our BCO with the practice of PC. Strictly speaking, PC is when baptized children are given the Lord’s Supper without any formal admission process. The BCO gives latitude, as it should, for the discretion of individual churches and sessions to decide when the proper time for coming to the Lord’s Table should be. Neither the BCO nor the Westminster Standards proscribe an age for coming to the Lord’s Table, only a method of admission. It is up to each individual church and session to decide when a child is ready to come. The practice of admitting young children to the Table is not paedocommunion. Let’s get that straight out of the gate.

2. There is this other misconception, perpetuated on the attack blogs, that ministers in the PCA who hold to PC advocate force feeding nursing infants intincted bread and wine. This is manifestly not the case. The Reformed version of PC is not the Eastern Orthodox version. Reformed who hold to PC believe that children who are able to take solid food and who are expressing a desire to the table should be able to come by virtue of their baptisms, without having to be examined. Now, there are variations of the Reformed PC view, but the Reformed do not hold to the intinction of infants as the E. Orthodox practice.

With these two items clarified let’s get into the details of what happened at this year’s GA. What occurred this year was actually only one step in a multi-year process. The first step began at last year’s meeting of the Review of Presbytery Records (RPR). RPR is a committee of the General Assembly that meets several weeks prior in order to read and review all the minutes of all the presbyteries in the PCA. This may sound like a very boring and tedious job, and it is. What has occurred over the last several years is that RPR has become a jumping-off-point for the doctrinal purists in the PCA to launch their campaigns on various issues. The issue du jour for the past two RPRs has been paedocommunion. This is how it happened.

At the 2011 meeting of the RPR the committee reviewed the minutes of Pacific Northwest Presbytery and officially noted an exception to one of their candidates being approved for ordination though he expressed a difference with the Westminster Standards on the subject of paedocommunion. Now, the use of this word “exception” is very precise, and means that the view is “hostile to the system of doctrine or strikes at the vitals of religion.” This basically means that the view is either not Reformed and Presbyterian (hostile to the system of doctrine) or a greater charge that the view isn’t even Christian (strikes at the vitals of religion). These are serious charges.

There was a great deal of debate at last year’s RPR but the committee came to last year’s GA with the recommendation to cite the Presbytery with an exception. The presbytery responded and this came back to the RPR this year. There was again a great deal of debate, with parties reporting that the debate went on for four hours. This year, the RPR voted by a count of 29-18-1 to approve the response of the Presbytery as satisfactory. But this was not the end of the matter. Under our polity as it now stands, a minority report may come from the RPR and make a substitute motion on the floor of General Assembly. If you read part two of my series on the creation of Adam, you may recall that something similar happened there.

This minority report came to the floor of the GA on Thursday morning. The substitute motion coming from the minority stated that the PC view was in fact hostile to the system of doctrine (not Reformed) or striking at the vitals of religion (not Christian). They did not specify which they believed PC fell under. Further, they moved that the entire Pacific Northwest Presbytery be cited to appear before the Standing Judicial Commission (SJC) for consistently approving men with PC views over a period of many years.

Debate on this substitute went on for quite a while, and the original time allotted of one hour was extended once by the Assembly. Those speaking against the substitute argued that there was latitude within the bounds of Reformed theology for men to hold this view, but not to practice it. They argued that there were many men who came to this view through an honest exploration of Reformed theology and the scriptures. They argued that the men were not practicing the view, and that they were not being disruptive in the church. They further argued that many ministers,for many years, have been faithfully and peacefully ministering in the PCA who have openly and honestly expressed this difference to their presbyteries. To now make this particular view unacceptable in the PCA would reverse many years of precedent and would be an act of bad faith. Men who spoke for the substitute argued that the view was dangerous because it led children to eat and drink unto judgment. Some even warned that children may become sick or die if they partook unworthily (citing 1 Corinthians 11).

Ultimately the vote was very close, but the substitute motion failed. The General Assembly did not want to cite the entire presbytery to appear before the SJC. Yet the puzzling thing is that the RPR’s recommendation to approve the response as satisfactory also failed. This was followed by a procedural motion to recommit that case along with two other cases regarding PC back to next year’s RPR for further deliberation.

Now what are we to make of all this? My personal view is that this was a win for the denomination. The GA decided that it was not appropriate to cite an entire presbytery for allowing ministers with the PC view. This is a very good thing. The status quo of the PCA is one of tolerance and broad inclusion (within the bounds of orthodoxy). In this case, maintaining the status quo is a good thing. While this is true, many were discouraged that these PC cases were recommitted to the RPR again, especially those brothers who serve on the RPR. While this is, in fact, discouraging, we can pray that those brothers on the RPR, on both sides of the issue, can come to an agreement that will allow both sides to live peacefully together in the PCA. Please make it a point to pray for that over the next year.

What we also saw is that there is a major divide in the PCA over the issue of PC. Half of the pastors and elders in the PCA are fine with PC existing as a view, the other half are not. This is significant because if there is such a split in our denomination, then either we must settle the matter as an allowable difference, or settle it as not an allowable one. Yet we must realize that setting it as not allowable will be a major blow to the unity and peace of the PCA and may even lead to its rupture. This is a serious issue of disagreement. The policy of war and prosecution against views that are not like our own must cease if we are to maintain a denomination that is already, by the standards of the global church, very small.

Is the PC view un-Reformed? I do not believe so, though men may disagree. To me it seems that the PC view is one of the most Reformed developments of doctrine that has come to be over the past 100 years. Every consideration with regard to PC is steeped in Reformation thought and appeal to the scriptures. I do believe that it is Reformed, though good men may disagree.

Yet the other question, is it Christian, should we even allow this question to stand? To assert, brothers, that this view strikes at the vitals of religion means that we believe that it is no longer Christian, and that those who hold it are no longer teaching the Christian faith. The mere thought of this should be revolting to us, and I urge us to comprehend completely what we are saying when we assert that something “strikes at the vitals of religion.” Something that strikes at the vitals of religion is a damnable heresy. PC is not a damnable heresy.

Let me close by making a broad appeal for reasonable and peaceful men to be involved in the RPR next year. We need the broad middle of the denomination to be represented on these GA committees. If you do not really care about reviewing minutes or PCA polity or procedure, then you are the exact person we need to be on that committee. Be active! Be involved! Your denomination is at stake.

The last installment in this series will come on Friday.

Thoughts on the 40th PCA GA, Part Two: in thesi Statement on the Creation of Adam

This is the second of a four part series. Part one can be found here.

The second major issue dealt with at this year’s General Assembly was a proposed resolution coming from three separate overtures (10, 26, and 29) to make an in thesi statement on the creation of Adam. An in thesi statement is a non-binding resolution passed by one particular General Assembly on a particular issue. These statements do not have the force of church law, and only express the opinion of one particular General Assembly.

The rationale given for passing an in thesi statement was motivated by concern for an increasing number of adherents to theistic evolution in broader evangelical circles. Theistic evolution is the view that, put simply, teaches that the earth is very old and the processes of evolution occurred more or less as modern sciences teaches, with the caveat that God sovereignly superintended and guided that process. There are some versions of theistic evolution that hold that Adam was created directly by God in an act of special creation, and others that hold to the standard evolutionary origins of mankind.

The three overtures were debated in committee and ultimately the committee decided to answer the three overtures by affirming a fourth overture, overture 26 from Potomac Presbytery. That overture stated that there was no need to pass an in thesi statement in the first place because the scriptures and the Westminster Standards are sufficiently clear on the matter. This overture passed the committee by a vote of 50-35, but there was a minority report and a substitute motion made by that minority coming from the committee to the floor.

I know this is all pretty boring so far, but bear with me and we will get to the importance of all this in a minute. The minority report given on the floor of the assembly argued that one of the purposes of the General Assembly is to weigh in on doctrinal matters, and that this issue was a sufficient enough of one for the General Assembly to weigh in on. They then moved to pass a statement that was the exact same as a statement that was passed by the PCUS General Assembly against evolution in 1886, 1888, and 1924. That statement is as follows:

The Church remains at this time sincerely convinced that the Scriptures, as truly and authoritatively expounded in our Confession of Faith and Catechisms teach:

-That Adam and Eve were created, body and soul, by immediate acts of Almighty power, thereby preserving a perfect race unity;

-That Adam’s body was directly fashioned by Almighty God, without any natural animal parentage of any kind, out of matter previously created from nothing;

-And that any doctrine at variance therewith is a dangerous error, inasmuch: as in the methods of interpreting Scripture it must demand, and in the consequences which by fair implication it will involve, it will lead to the denial of doctrines fundamental to the faith.

The General Assembly debated the substitute motion for about 45 minutes. There were plenty of speakers on both sides of the issue. It must be understood, however, that those who spoke against the substitute (including myself) were not speaking in favor of theistic evolution. I don’t recall that anyone stood up and argued that this should not be passed because they personally held to a different view. There were various reasons expressed against the substitute, the most common of which was that our Confession was already clear, and that in thesi statements in general are not helpful. Most of the argument for the passing of the substitute centered around the denomination needing to have a clear, contemporary statement to an important contemporary issue.

I was one of those who stood up and spoke against the substitute. I argued that it didn’t make sense for us to be answering a 21st century problem with a 19th century solution. The statement that we were presented with, in other words, was not contemporary at all. It contains archaic and unclear language that could be misconstrued as some kind of racism (I refer to the statement about “race unity”). Why in the world would we want to pass a confusing statement?

Furthermore, I argued that the PCUS passed the statement repeatedly (in 1886, 1888, and 1924) and this repeated in thesi fist pounding did nothing to stop the rising tide of evolutionary views in the old Southern church. By this same rationale, we should see that passing in thesi statements really does nothing to fix things, it only makes some people feel good about drawing a supposed line in the sand, as it were.

In addition to what I presented on the floor of GA, I am against in thesi statements in general based on philosophical grounds. We have seen that although these kinds of statements have no binding ecclesiastical authority, proponents have used these deliverances of the General Assembly as blunt objects to bully their opponents. We as pastors and elders in the PCA are required to give such deliverances (including the findings of study committee reports) due and serious consideration, but they are not a part of our constitution, and we are not required to submit to them.

The chairman of the Overtures Committee, Elder Jay Neikirk said it best, in my opinion. He argued that if we feel that the Westminster Standards are insufficient to address any particular issue, then we need to amend the standards. Now, that was a rare moment of sanity in the normal cacophony of parliamentary procedure. The problem with these in thesi statements is that they can easily be passed at any GA and then used as weapons with the force of law. We have seen this repeatedly in the case of the FV Study Committee report, which has no binding authority over any person in the PCA, yet is treated as if it is the second coming of Westminster.

In case you are wondering, the substitute motion failed, by a vote in the neighborhood of 475-325, a substantial margin. We will get the exact numbers of the vote eventually in the minutes of the GA because there was actually a standing count of the votes because the moderator initially ruled that the substitute had passed by his visual judgment.

In closing, I believe that the rejection of the minority substitute and the subsequent passing of the committee’s recommendation was a good thing. Though I am personally against theistic evolution, I do not believe that in thesi statements are the answer to the problem. I do believe that holding to the special creation of Adam is essential to preserve several of our fundamental doctrines (one of which being original sin), but I am not of the opinion that the best way to handle these issues is to beat our brothers into submission. Let us do the hard work to discuss these issues with our brothers and persuade them of the rightness of our view. There are certainly boundaries that cannot be crossed, but I do not believe that passing in thesi statements for the purposes of forming blunt weapons to be used in such battles is the way to go.

My Thoughts on the 40th General Assembly of the PCA – Part One: NAE

There were four significant issues that the 40th GA in Louisville dealt with: withdrawal from the National Association of Evangelicals (NAE), an overture to pass an in thesi statement on the creation of Adam, a BCO amendment to ban the practice of intinction, and a recommendation from the Review of Presbytery Records (RPR) to approve as satisfactory the allowable exception of paedocommunion by one minister in the Pacific Northwest Presbytery. I will describe each of these and comment on them serially in successive posts.

Overture 12 of the 39th GA to withdraw from the NAE
This overture actually came to last year’s GA from Central Carolina Presbytery. Last year the GA voted to recommit the overture to the GA’s permanent committee on Interchurch Relations (IRC) to study the matter and give an opportunity for churches and presbyteries to weigh in. I actually served as secretary on this year’s GA committee of commissioners (CoC) that dealt with this overture before it came to the floor. The rationale given by those in support of leaving the NAE was twofold: 1. These men are uncomfortable with some of the statements made by the governmental relations wing of the NAE. Some of these statements had what some perceived as politically left leaning overtones, and thus they opposed them being blanket statements of the NAE membership; and 2. Other men also opposed our involvement in the NAE based on their view of the church, specifically, that the church should never make any political statement, regardless of the ideology or issue supported. Ultimately both the CoC and the GA supported our remaining in the NAE (sorry for all the acronyms!).

In my opinion, this is a very good thing. We as the PCA are already a very small portion of Christ’s Church (350,000 or so out of over 2 billion). This is a drop in the ocean, my friends. If we are to take seriously the prayer of our Lord Jesus Christ in the Garden of Gethsemane, a prayer he prayed as he himself was facing death, that we all be one even as he and his Father are one, then we absolutely must take the visible unity of the church seriously. We know that Jesus was praying about the visible and not the mystical unity of the church because in his very next breath he prays that all unbelievers would see our unity and come to know him. How can unbelievers see the mystical unity of the invisible church? That is only a concept, not a physical manifestation. No, Jesus was praying for our visible unity.

Furthermore, this idea that the theological principle of the “Spirituality of the Church,” which includes a belief that the church should never speak on any political issue, is not one which I or many of my PCA brethren agree with. It is manifestly absurd to say that the church cannot or should not speak on any political issue. There are certainly issues that deal directly with morality and justice that the church can and should speak to. I honestly have a very hard time understanding the rationale of some brothers who say that the church shouldn’t speak for laws against abortion, slavery, prostitution, pornography, divorce, pedophilia, and many others. If the church will not speak to these issues in the public square, who will?

For these reasons, and for the reason that the NAE does so much more good than just a few possibly politically offensive statements concerning public policy, I believe that our remaining in the NAE is very good. We are already an isolated backwater of world Christianity. We have this opinion of ourselves in the PCA that we are very important, but let’s face it brothers, we are not. At this GA we heard from representatives from both the Brazilian Presbyterian Church and one of the Korean Presbyterian churches. Both these churches measure their numbers in the millions, while we measure ours in the thousands. Of the other fraternal delegates we heard from, all of which were based in the US, we heard reports of membership that were 8,000 souls, 25,000 souls, and so on. Friends, the Reformed church in the United States has a sickness. We need to learn to bear with each other in love and to begin to do as Christ commanded and be one. We need to repent of our sectarian ways and our bent toward division and discord. The Lord Jesus is not pleased with us right now. Let us heed his dying wish.

Here is the prayer that I composed and prayed on the floor of this year’s GA during the report of the Interchurch Relations Committee:

Heavenly Father, your Son Jesus Christ, when he faced death,
Prayed that the church would be one, even as He and You are one.
We pray you so to unite your holy, catholic, and apostolic church,
That all unbelievers would see our unity and love for each other,
And would come to a saving knowledge of you through your Son, Jesus Christ.
We pray in the name of the same, your Son, our Lord,
Who reigns with you and the Holy Spirit,
One God, one Lord, over one Church,
Now and forever.
Amen.

Fire Men, Metal Men

When Yahweh God formed the first man from the dust of the earth, he called his name, “Adam,” which in Hebrew means, “dirt.” In other words, Adam was called what he was, dirt or clay.

In order to form something out of dirt, water must be added. Then the dirt can be shaped and formed into a particular shape. Dry dust cannot be formed into anything. Thus the formation of Adam from dust implies that the waters of baptism must be applied so that his dust can be fashioned into a new form or shape.

The first test Adam endured in the garden was the test of finding a helpmate. The Lord brought animals to Adam to teach him about life, and after this time of instruction, Adam was wise enough to know that his proper helpmate was not found among those that The Lord brought to him. Adam exhibited faith and reliance on God in trusting that although there was not found for him a helper, the Lord would provide.

Then the Lord caused a deep sleep to come over Adam. Actually, this deep sleep was more like death than any sleep you or I experience. Basically, the Lord put Adam, Clay Man, to death in order to produce something entirely new. Then, after the Clay Man is resurrected, he rejoices to finally find his helpmate. For the first time, man is called ish and woman ishah. What is the significance of the change of name from adama to ish?

The word ish is very similar to the Hebrew word for “fire.” Thus what seems is happening is that the Clay Man has been put to death and resurrected as a Fire Man. As theologian James Jordan put it, “dirt clod,” has become “flambeau.”

What’s the significance of being Mr. and Mrs. Fire? Well, fire is more glorious than dirt, for starters. Woman was never subjected to that original Clay Man state. Woman is the glorified version of man. Every man who reads this will nod his head in agreement.

But there’s more to it than this. Leviticus 21:6 describes part of the role of priests. There it says:

They shall be holy to their God and not profane the name of their God. For they offer the LORD’s food offerings, the bread of their God; therefore they shall be holy. (Leviticus 21:6 ESV)

On the surface there’s not very much interesting here. However if we look a little deeper we will discover something about this new Fire Man. This verse is describing offerings or sacrifices (sacrifice is Latin for a holy offering: the shedding of blood is not necessarily implied) that are brought near and become food for God. The Hebrew for the phrase “food offerings,” reads literally, “fire offerings,” and the word used there is ish. (I must give credit to Jeff Meyers for pointing this out in his excellent exposition of Ecclesiastes entitled A Table in the Mist)

Ish, there it is again. This is the same word used to describe Adam in Genesis 2:23. So the gifts brought near to God are transformed by fire so that they become food for God. What then is the connection between these fire offerings and us as Fire Men: Flambeaux and Flambelles?

If one studies the liturgical theology of the Old Testament, especially with regard to how that is changed and made new after the victory of Christ in the New Testament, we find that the sacrifices of the Old Testament represent people. Thus when the “fire offering” was offered on the fire and became food for God, it represented the worshiper being offered on the fire and becoming food for God. (If you would like to learn more about this liturgical theology see my Sunday School series here.)

Thus what we have here is that when we come to worship, we come as Clay Men. First we put to death the sinful Adam by confessing and repenting of our sins. Then through the progression of worship we are cut up by the word of God and made ready to be living sacrifices (Rom 12:1, Hebrews 4:12). Then after we are made ready, we become Fire Men, we are offered to God to be consumed by his fiery presence in order to be transformed into the bread of life, the body of Christ, in order to become food for God and for each other. Therefore, in worship, we are Fire Men, fire offerings, living sacrifices, pleasing aromas, holy and acceptable to God. In other words, God consumes us, and through this we are incorporated into him.

What then is the result of this? Well we must understand that for the just, the fire of God does not destroy, it refines. When wood and hay and stubble enter the refiner’s fire, they are burned off, yet only the metal remains. Thus in worship, and through the progressive sanctification by the work of the Holy Spirit throughout our entire lives, we Clay Men become Fire Men, ultimately to be transformed into Metal Men.

This Metal Man is who we see Jesus portrayed as in the book of Revelation:

and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. 14 The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, 15 his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. 16 In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. (Revelation 1:13-16 ESV)

Jesus Christ is the first Metal Man. Furthermore, he is the first fruits of the new creation, which means that we are all being transformed into Metal Men and Women through the sanctifying fire of the Holy Spirit. We are being made into a holy army of, well, Iron Men basically, who are being trained to take the entire world for his kingdom.

So next Sunday, when they begin to take up the offering, remember these things, and understand that a lot more is going on than revenue generation for the church. The offering, especially as it progresses to the Eucharist, is God’s way of ritualizing, and effecting even, this transformation in your life, and in the lives of all believers.

What is the Catholic Church?

There has been much discussion on the interblags lately concerning Protestant conversions to the Roman Catholic church. This discussion has shown up on my Facebook feed and has raised some questions, so I thought I would write a post in order to address some of those questions. I also thought that I might offer my own perspective on the issue.

There have been several blog posts which have done a good job getting at some of the relevant issues. These can be seen here, here, and here. While these posts are good enough to stand on their own, I want to add a bit to the discussion from my perspective as one holding a PhD in Historical Theology and one who was specifically trained and wrote my dissertation in early medieval ecclesiology.

To my Roman Catholic Friends
First of all I must pay heed to the great elephantoid presence among us and say something to address my friends who are Roman Catholic, many of whom converted to the Roman Church from Protestantism. I realize that seeing a series of articles linked to my Facebook wall and seeing a post like this on my blog may be unsettling or even offensive to some of you. To this I would like to say two things. First of all, this post is not directed to Roman Catholics. My purpose in writing this is not to try to convert anyone, even if I could. This post, as well as the others I have posted are written to Protestants. I realize that some of the arguments we are using may strike a nerve with some of you because they may be addressing some of the issues you faced when you converted, yet this is not my intention. I hope that you will grant an indulgence to us as we have an “in house” discussion. Secondly, I am a Presbyterian for a reason. I have not converted to Roman Catholicism, though I have heard all the arguments for it (over many pints with some of you at mid-town St. Louis pubs). I would hope that you would grant me that latitude to express my Presbyterian distinctives, as I would you if you would express yours.

To the Protestants in the Room
It seems to me that the essence of this discussion boils down to a matter of ecclesiology. What is the nature of the church? Until we have understood and come to terms with a common definition of what the church is, we will not be able to address the issue of conversion to the Roman church. So what is the church? Our Roman Catholic brethren will claim that the church is defined by apostolic succession. What do we Protestants have against the apostles? Well, nothing at all. We all profess that the church is apostolic. The rubber meets the road, however, with how we define apostolic succession. They define it as an uninterrupted succession of bishops who are a part of a physical succession of laying on of hands that goes all the way back to the apostles. Sounds neat doesn’t it? Sounds pretty persuasive.

The only problem is that the bible doesn’t define the true church this way, and neither did the catholic church before the late middle ages. I don’t have a copy of Denzinger on me, but I would guess that, as with most things, the doctrine of apostolic succession as we know it today was not articulated until the Council of Trent. Nevertheless, even the article from the New Catholic Encyclopedia on “apostolic succession” admits that all the churches did not even have bishops until the 2^nd or 3^rd century, and that in many churches before that time rule was by a college of presbyters, what we today call a presbytery.

Now, this article is not a defense of Presbyterianism, so let’s not get off track. What I’m trying to do is talk about what is apostolic. It seems that before the time of Tertullian and Irenaeus (by the turn of the 3^rd century) apostolic succession was held by all ordained pastors, not just the bishops. Clement of Rome in his letter to the church at Corinth espouses such an idea. Later on, it seemed expedient that the bishop become the sole authority and the-buck-stops-here’er with regard to defense of orthodoxy. Now, that is known, as I have argued to my Roman Catholic friends, as changing the rules in the middle of the game. Because if apostolic succession is defined by an unbroken chain of ministers laying hands on ministers going all the way back to the apostles, then we certainly have claim to it.

Yet I’m not even trying to make the claim that Protestants have apostolic succession. At least not yet. My purpose in writing this article is to argue that apostolic succession is not, nor never was intended to be, the marker of unity with the true church. In its inception, apostolic succession was a concept used to defend the true faith against heresy. Yet if you were to ask Tertullian or Irenaeus what the marks of the true church were, they would likely tell you that it was adherence to the orthodox faith and that unity was centered around the sacraments. This may seem like splitting hairs, but it becomes important at the Reformation. The claim of the Reformation is that the Church of Rome had departed from the apostolic faith. So what matters more, adherence to the apostolic faith, or adherence to an artifice that was once helpful in preserving the apostolic faith? No, the definition of the church cannot be changed in the middle of the game. The definition of the church and the symbol of its unity has always been centered around faith in Jesus Christ and the sacraments of baptism and the Eucharist, and not on its form of government.

This was how the early medievals viewed the matter. In Western Europe from the 5^th-10^th centuries, or so, there was an influx of new peoples into the church who were formerly pagan, or Arian, Germanic tribes. Rome was in decline, so Rome could not be depended on for help. The local bishops were largely laymen of aristocratic class who were educated in the palace courts. Who then would lead the charge for evangelism, revival, and church building in this strange new world?

The answer is that it came largely down to monks. Monks who were trained to be local parish pastors, evangelists, missionaries, and apostolic bishops. Yet how did these churchmen, who were seeking to unite the large swath of newly converted Europe into the church of Christ, how did they define the church? Was it the bishops?

No. The early medievals did what they did with almost any theological issue (or any issue at all, for that matter), they went to the bible. And what they found was that the bible defines the church as those who believe in Christ and who are unified by means of the sacraments of baptism and Eucharist. What then was to be the continual driving force of unity in this nascent European civilization? The Eucharist. The Lord’s Table was the place where all men and women came to be united into one body of Christ and one, holy, catholic, and apostolic church. This, if you are interested, was also the view of St. Augustine.

[Addendum: It is interesting to note that before the separation from the East and the West and before the separation of the Reformation, the church was defined around the Lord’s Table. It was only after these splits that other definitions were sought]

So what does this mean for me if I am considering the Roman Church? It means that if you are looking for the Catholic Church you may find it right where you are. The Catholic Church exists wherever the apostolic faith is professed, and the table of the Lord is held open to all baptized disciples of Jesus. If you are looking for something ancient, you will find it there: the table of the Lord was instituted by Christ himself. If you are looking for tradition, you will find it there:St. Paul says that he handed down the tradition of the Eucharist as he received directly from Jesus. If you are looking for unity with the Catholic Church, you will find it there: Sts. Paul and Augustine say that anyone who partakes of the body of Christ becomes and is in union with the body of Christ. If you are looking for salvation, you will find it there: Jesus says in the gospel of John that those who eat his flesh and blood will have eternal life. I love how Peter Leithart recently put it in this blog post: the Eucharist makes the church. That hits the nail on the head. It’s no coincidence that Peter found this insight by reading a book by Cardinal Henri de Lubac where he wrote about the early medievals and their concept of the body of Christ.

So what are you looking for? Are you looking for something ancient, some old traditions, something catholic, something salvific? You can find it at the Eucharist at your own local church.

Are you looking for certainty? Are you looking for an authority that will never be shaken? Well, you will not find it there, but sadly, you may find that you won’t find it in Rome either. The only source of truth we have is the Holy Spirit speaking through the scriptures to his people. The only certain authority we have is the Lord Jesus Christ who rules over his church. Everything else can and will fail and err.

So put your faith in Christ. And be Catholic just where you are.

The Athanasian Creed

This Sunday at Christ Our King we will be confessing the Athanasian Creed. It is a very long creed, and because of its length the modern church does not confess it much any more. Yet it seems like a good practice to confess this creed at least once a year, on Trinity Sunday. The reason is that the Athanasian Creed is a more detailed, robust, and instructive statement of both the deity and humanity of Christ and the mystery of the Trinity than the Nicene Creed is. It will be good to stretch our theological muscles in this way.

The Athanasian Creed is named for St. Athanasius, a 4th century theologian and churchman who dillgently defended the orthodox faith concerning the Trinity and the deity of Christ against the rising tide of Arianism. At times it seemed to Athanasius as if he was completely alone in defending the truth. Because of this the slogan, Athanasius contra mundum (Athanasius against the world) became to be associated with him.

Athanasius is also important because his Easter Letter of 367 is the first written witness to the entire New Testament Canon.

But Athanasius did not write the Athanasian Creed.

It was attributed to him and was thought to have been written by him up unto the time of the Reformation. Yet we still refer to the creed as Athanasian because it expresses the ideas that the bishop fought for during his life. The author of this creed is still unknown. It is a Western Creed that has been confessed in the churches going back until at least the sixth century.

We will confess it this Sunday, on the Day of the Holy Trinity, because it contains a robust confession of the doctrine of the Trinity as we profess it in catholic churches. The creed is also very instructive, as it lays out many of the nuances of Trinitarian doctrine. Though it is a very long creed, it will be helpful to at least once a year stretch ourselves to profess the doctrine of the Trinity in this way.

The Athanasian Creed

Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith unless any person keeps whole and undefiled; without doubt he shall perish everlastingly. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity; Neither combining the Persons; nor dividing the Essence. For there is one Person of the Father; another of the Son; and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit, is all one; the Glory equal, the Majesty coeternal. Such as the Father is; such is the Son; and such is the Holy Spirit. The Father uncreated; the Son uncreated; and the Holy Spirit uncreated. The Father unlimited; the Son unlimited; and the Holy Spirit unlimited. The Father eternal; the Son eternal; and the Holy Spirit eternal. And yet they are not three eternals; but one eternal. As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite. So likewise the Father is Almighty; the Son Almighty; and the Holy Spirit Almighty. And yet they are not three Almighties; but one Almighty. So the Father is God; the Son is God; and the Holy Spirit is God. And yet they are not three Gods; but one God. So likewise the Father is Lord; the Son Lord; and the Holy Spirit Lord. And yet not three Lords; but one Lord. For like as we are compelled by Christian truth; to acknowledge every Person by himself to be God and Lord; So are we forbidden by the catholic religion; to say, There are three Gods, or three Lords. The Father is made of none; neither created, nor begotten. The Son is of the Father alone; not made, nor created; but begotten. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten; but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits. And in this Trinity none is before, or after another; none is greater, or less than another. But the whole three Persons are coeternal, and coequal. So that in all things, as aforesaid; the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He therefore that will be saved, let him thus think of the Trinity.

Furthermore it is necessary to everlasting salvation; that he also believe faithfully the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess; that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Essence of the Father; begotten before the worlds; and Man, of the Essence of his Mother, born in the world. Perfect God; and perfect Man, of a reasonable soul and human flesh subsisting. Equal to the Father, as touching his Godhead; and inferior to the Father as touching his Manhood. Who although he is God and Man; yet he is not two, but one Christ. One; not by conversion of the Godhead into flesh; but by assumption of the Manhood by God. One altogether; not by confusion of Essence; but by unity of Person. For as the reasonable soul and flesh is one man; so God and Man is one Christ; Who suffered for our salvation; descended into hell; rose again the third day from the dead. He ascended into heaven, he sits on the right hand of the God the Father Almighty, from whence he will come to judge the quick and the dead. At whose coming all men will rise again with their bodies; And shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire. This is the catholic faith; which except a man believe truly and firmly, he cannot be saved.

The Venerable Bede’s Day

Today the Church celebrates the life and sanctity of the Venerable Bede.

Bede (673 – 735) was the last of the early church fathers and the first to compile the history of the English church. Born in Northumbria, Bede was given by his parents to a monastery in Northern England at the age of seven. The most learned man of his time, he was a prolific writer of history, whose careful use of sources provided a model for historians in the Middle Ages. Known best for his book, The Ecclesiastical History of the English People, he was also a profound interpreter of Scripture; his commentaries are still fresh today. His most famous disciple, Cuthbert, reported that Bede was working on a translation of John’s Gospel into English when death came, and that he died with the words of the Gloria Patri on his lips. He received the title “Venerable” within two generations of his death and is buried in Durham Cathedral as one of England’s greatest saints. (Source: http://www.LCMS.org Commemorations Biographies)

Bede also contributed to our hymnody. The text of the hymn A Hymn of Glory Let Us Sing was written by him. http://www.opc.org/hymn.html?hymn_id=3

A Prayer for the Venerable Bede
We thank you, O God, for our brother Bede the Venerable, and for his work among the English people and for his great influence upon the Western church. We thank you for his exposition and translation of scripture, for his support of missionary endeavor, and for his building up of the church in the British Isles and his influence on the same on the continent of Europe. We realize that we owe our culture and civilization to your work through men and women like Bede. We pray that you would raise up many more Bedes in our time and in the ages to come. We pray in the name of Jesus Christ, your Son, our Lord. Amen.

A Chance To Thrive

I love this story! It reminds me of another socially awkward “smart” kid from rural South Carolina who was given an opportunity to thrive that he would have gotten no where else.

Yes, Virginia, I am talking about myself.

Kudos to the state of South Carolina for continuing to support this wonderful school for gifted young South Carolinians. It’s sort of like Charles Xavier’s school (if you are familiar with X-Men). Gifted children have to be taught how to deal with their gifts and harness them for the greater good of society.

I bet this kid turns out all right.

Old Soul’s Hard Work Turns Into Big Opportunity: Young man accepted to South Carolina Governor’s School

I love this story! It reminds me of another socially awkward “smart” kid from rural South Carolina who was given an opportunity to thrive that he would have gotten no where else.

Yes, Virginia, I am talking about myself.

The New York times did a wonderful piece on my high school alma mater highlighting how this school gives so many kids a chance to thrive in an environment where they will not be viewed as weird or abnormal, and encouraged to develop as complete human persons. I loved what one commenter on the NYT article said, “For me and many others, attending was a revelation. It was proof that we weren’t crazy; there were others like us.”

I bet this kid turns out all right.

A Short History of the Wearing of Clerical Collars in the Presbyterian Tradition

Introduction
There does not seem to have been any distinctive everyday dress for Christian pastors up until the 6^th century or so. Clergy simply wore what was common, yet muted, modest, and tasteful, in keeping with their office. In time, however, the dress of pastors remained rather conservative, as it is wont to do, while the dress of lay people changed more rapidly. The result was that the dress of Christian pastors became distinct from the laity and thus that clothing began to be invested (no pun intended) with meaning.

Skipping ahead, due to the increasing acceptance of lay scholars in the new universities, the Fourth Lateran council (1215) mandated a distinctive dress for clergy so that they could be distinguished when about town. This attire became known as the vestis talaris or the cassock. Lay academics would wear an open front robe with a lirripium or hood. It is interesting to note that both modern day academic and clerical garb stems from the same Medieval origin.

Councils of the Roman Catholic church after the time of the Reformation stipulated that the common everyday attire for priests should be the cassock. Up until the middle of the 20^th century, this was the common street clothes attire for Roman Catholic priests. The origin of the clerical collar does not stem from the attire of Roman priests. Its genesis is of Protestant origin.

The Origin of Reformed Clerical Dress
In the time of the Reformation, many of the Reformed wanted to distance themselves from what was perceived as Roman clerical attire. Thus many of the clergy took up the attire of academics in their daily dress or wore no distinctive clothing whatsoever. Yet over time the desire for the clergy to wear a distinctive uniform returned to the Reformed churches. What they began to do, beginning in the 17^th century as far as I can tell, is to begin to wear a neck scarf, called a cravat, tied around the neck to resemble a yoke. Thus common dignified attire was worn by the pastor, supplementing it with this clerical cravat. This style can be seen in many of our famous Reformed divines, one of the more famous of whom being Charles Hodge.

Charles Hodge pictured with clerical cravat

When Reformed pastors would enter the pulpit, they would add what is known as a “preaching tab” or “neck band” to their clerical dress. This type of dress is nearly ubiquitous among 17^th and 18^th century Reformed pastors. Here are a few examples:

Jonathan Edwards featuring clerical cravat and preaching tabs

John Owen – 17th century Reformed pastor

In the following picture we see more clearly the use of both the clerical cravat and the inserted preaching tabs by one Thomas Chalmers.

Thomas Chalmers, 19th century. Notice both the cravat and tabs clearly visible.

The reader will note that the men depicted here were of great eminence as Reformed pastors and theologians. They are all well known for their commitment to Reformed theology and biblical teaching and practice. These are not obscure men who sported clerical attire.

One might ask whether this sort of attire was universal among the Reformed. The answer is, no. Upon perusing several portraits included in the Presbyterian Encyclopedia of 1880, published by Presbyterian Publishing Co. of Philadelphia, I found that there was diversity of clerical attire chosen by Presbyterian pastors of the 19^th century. Some wore clerical cravats. Some wore what looks like a modern rabat with a collarette (a black vest which closes at the top with a bit of white collar revealed all around). Others wore bow ties or neck ties. The conclusion to be drawn is that in the Presbyterian tradition, there has been diversity of clerical dress without any type enforced over the other.

Another objection that might be raised is whether or not this neck band or cravat, such as we see Charles Hodge wearing, was in any way distinctive clerical garb. Several 19^th century sources reveal that these cravats were, in fact, considered distinctive clerical garb. The following quote is from a 19^th century source called The Domestic Annals of Scotland, Volume 3:

In the austerity of feeling which reigned through the Presbyterian Church on its reestablishment there had been but little disposition to assume a clerical uniform or any peculiar pulpit vestments. It is reported that when the noble commissioner of one of the first General Assemblies was found fault with by the brethren for wearing a scarlet cloak he told them he thought it as indecent for them to appear in gray cloaks and cravats. When Mr. Calamy visited Scotland in 1709 he was surprised to find the clergy generally preaching in neckcloths and coloured cloaks. We find at the date here marginally noted that the synod of Dumfries was anxious to see a reform in these respects. The synod – so runs their record – “considering that it’s a thing very decent and suitable so it hath been the practice of ministers in this kirk formerly to wear black gowns in the pulpit and for ordinary to make use of bands do therefore by their act recommend it to all their brethren within their bounds to keep up that custome and to study gravitie in their apparel and every manner of way.”

Here we see several members of the 18^th c. Church of Scotland (Presbyterian) having their hackles raised over some ostentatious clergymen wearing scarlet cloaks and cravats. Later they hold a Synod where they decide that they ought to wear black gowns and to make use of neck bands. This paragraph shows us two things: the wearing of cravats was considered to be distinctive clerical garb, and the synod of the kirk decided ultimately that modest use of neckbands was permitted. (There are many more such examples in 19^th century sources which can easily be researched on Google Books. I invite the reader to see for himself.) Thus when we see all manner of 17^th-19^th century Reformed pastors sporting preaching tabs, neck bands, and cravats, we should interpret them to be intentionally sporting distinctive clerical garb. We should also gather that the author of these annals, one Robert Chambers, included this anecdote in his work in order to promote the modest use of bands and clerical garb in his day.

The last bit of history to cover regards the origin of the modern clerical collar. According to several sources, including one cited by the Banner of Truth website (no Romanizing group), the modern clerical collar was invented by a Presbyterian. In the mid 19^th century heavily starched detachable collars were in great fashion. This can been seen up through the early part of the 20^th century if one has watched any period television shows or movies. If we observe the collar worn by Charles Hodge we can see that at first these collars were not folded down as they are today, but left straight up.

Charles Hodge revisited. Notice the upturned collar protruding from the top of the cravat.

Yet in the mid to late 19^th century it became the fashion of the day to turn these collars down. You and I still wear a turned down collar. The origin of the modern clerical collar is simply then to turn or fold the collar down over the clerical cravat, leaving the white cloth exposed in the middle. According to the Glasgow Herald of December 6,1894, the folded down detachable clerical collar was invented by the Rev Dr Donald McLeod, a Presbyterian minister in the Church of Scotland. According to the book Clerical Dress and Insignia of the Roman Catholic Church, “the collar was nothing else than the shirt collar turned down over the cleric’s everyday common dress in compliance with a fashion that began toward the end of the sixteenth century. For when the laity began to turn down their collars, the clergy also took up the mode.”

Yet two questions arise: how did the clerical collar then fall out of use among Presbyterians and how did it come to be so associated with Roman Catholic priests? The answer is that up until the mid 20^th century the prescribed dress for all Roman Catholic priests was the cassock, a full length clerical gown. Yet during the 20^th century it became custom for Roman Catholic priests to wear a black suit with a black shirt and clerical collar, which collar they appropriated from Protestant use. Owing to the large number of Roman Catholic priests in some areas, and due to the fact that some sort of everyday clerical dress was mandated for all priests at all times when outside their living quarters, the clerical collar became to be associated more with the Roman Catholic Church than with the Protestant churches. It stands to reason that once again a desire to create distance between the Reformed and Roman Catholics and the increasing desire throughout the 20^th century for ministers to dress in more informal ways has led to the fact that barely any Reformed pastor wears any distinctive clerical dress these days, though plenty of examples show that our eminent forbearers desired to do so.

Sources
The New Catholic Encyclopedia, 2^nd Edition, 2003
The Oxford Encyclopedia of the Reformation, 1996
The Presbyterian Encyclopedia, Alfred Nevin, 1880
Wikipedia: Clerical Collar
Wikipedia: Bands (neck wear)
Wikipedia: Clerical Clothing
Clerical dress and insignia of the Roman Catholic Church, Henry McCloud, 1948
Domestic Annals of Scotland, From the Revolution to the Rebellion of 1745, Robert Chambers, 1861, pp. 147-148.
Google Images
Google Books
Wikimedia Commons
Ken Collins’ Website – Vestments Glossary
Banner of Truth Website
Pastor Garrett Craw’s Blog

Visit our church’s website: www.christourkingcolumbia.org

Rethinking Evangelism

This post is brought to you by a happy accident. Some might even call it providence. The gospel lesson for today is Matthew 5:17-20. By accident I turned to Mark 5:17-20 and here is what I read:

And they began to beg Jesus to depart from their region. 18 As he was getting into the boat, the man who had been possessed with demons begged him that he might be with him. 19 And he did not permit him but said to him, “Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.” 20 And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and everyone marveled. (Mark 5:17-20 ESV)

I’ve been dwelling on the topic of evangelism a lot lately. Many of us have been a part of one evangelistic movement or another in the past. Many of us have been severely burned by those evangelistic movements. Yet we cannot escape the call of scripture, and of Jesus himself, to spread the good news.

The problem most of us have these days is exactly how we are to spread it. Jesus uses such care free metaphors in the gospels. The most care free is that of the farmer simply flinging seed through the air. If only evangelism were that easy.

Yet is it not just that easy? Have we made evangelism into something more than it is? Have we made it so large, so unattainable, that only the giants of the faith (and those with social disorders that relieve them of any awareness that what they are doing is supposed to make them and others feel uncomfortable) can do it?

In this text, Jesus tells a man simply to, “Go home to your friends and tell them how much the Lord has done for you, and how he had mercy on you.”

So simple. So profound. How do we put this into practice?

This statement presumes that one has friends that need to hear the good news. The first task is to make sure that we are developing friendships among the unchurched, underchurched, and unbelievers. But we don’t develop these relationships simply for the goal of evangelizing them. Jesus calls them friends. This is where some past evangelistic movements have gotten it wrong. We don’t develop relationships soley for the purpose of sharing the faith. This is cheap, and everyone feels dirty afterwords. It’s all rather unseemly isn’t it?

Rather, we want to develop true friendships with folks outside our church and outside our faith, not for the purpose of evangelizing, but for the purposes of having a friend.

But this is where a lot of us who have been struggling with evangelism have left it. I have made many friends who needed to hear the good news. Have I at least done this simple thing that Jesus tells the young man to do?

We need to be bold enough simply to tell our friends what the Lord has done for us, and how he has shown mercy on us. It’s that simple. Yet we are called to do it. And no matter how they respond, we don’t simply move on to the next person or evangelistic opportunity. They are our friends after all, and not evangelistic targets. Friends are in it for the long haul.

This method certainly isn’t the most “effective” nor does it bring in results the way we would like. But isn’t it the most dignifying and respectful to the human person? Isn’t it the way Jesus implies in the gospels? And in the long run, doesn’t it bear the most fruit, fruit that lasts and bears other fruit?

So go out. Make friends. And tell them what the Lord has done for you.