Seven reasons why I need the church

According to a Christianity Today (CT) publication (November 2021), the abandonment of organized religion is a new “public health crisis.” That got me thinking because anecdotally I know this to be the case. We are a committed individualized culture and that has inevitably spilled out into organized religion. We go where we want (not necessarily what’s close). We leave when we want (despite membership vows). We give what we want (instead of pitching in the tithe at least). It can be a lot more than this but it isn’t less.

We have to be taught to be corporate. CT and other publications discuss the very practical benefits to going to church (e.g., reduced health risks, happier marriages, reduced risk of divorce, reduced rate of adolescent depression, etc.). These things are good as we make our way in this world. Yet, these things can be sought and found (at least in some measure) outside the corporate body of Christ.

I’m not sure the church spends enough time self-consciously reflecting on what makes the church unique in the world and why it is necessary (in a logical sense: essential) in a person’s life. Below are seven reasons why I need the church.

#1. I will hear messages I need but wouldn’t seek.

I preach every week. Early on in my professional ministry career, I decided that I (with the elders) would choose whole books of the Bible and preach through them. Once I’d complete a book, I’d move on to the next one. What I have discovered is this process doesn’t allow me to linger on texts or on points that are “hobby horses.” This doesn’t allow me to hammer a topic endlessly–unless the topic is in the text or flows from it naturally.

So, not only do I not choose the text, I am subject to the movement of the Holy Spirit’s illumination as I write a sermon. Many times before worship when the elders gather to pray, I’d say with fear and trepidation, “I’m not sure about this one!” Without trying to sound mystical, the text and the sermon choose me not the other way around.

This is in stark contrast to my Twitter feed, Facebook friend-group, news outlets I choose and Instagram account. Each one of those does what I tell it to do (usually). I work to curate every aspect of my life (as we all do) with the one exception of Sunday morning worship. I don’t even know how much I need messages I would never seek.

#2. I will have fellowship (community) with people I wouldn’t otherwise choose (mostly).

I think it’s fair to say that each of us has a picture in our minds of what kinds of people we’d choose to be in our community. It varies depending on each person but all of that is obliterated at church. God brings to our local church exactly who is supposed to come to our church. One downside of large churches (and I’ve served them) is you can still curate your fellowship by surrounding yourself with people you’d choose. Not so at 90% of all the churches in this country.

And not true at our church. At our small church, we have a large variety of ethnicities, education levels, career choices, family sizes, schooling choices, preferences for food and drink and sports teams. We have every age and have much of the United States represented. What is probably true at most churches is true of us: we are a group of people thrown together by the grace and mercy of God and that’s all. Since this is true, we all have to learn to live with that.

#3. I am lifted out of the common into the covenantal.

I share a street with neighbors. If I “tagged” people, I’d find we all go to the same grocery stores, restaurants, hospitals, movie theaters, coffee joints, beer pubs and bathrooms. What God is preserving through the covenant He made with Noah is all around us. We share it in common and it has many really good things about it (I had some shrimp and cauliflower grits the other day…OH MAN…).

It is common all around us except at Sunday morning church. At church, I step into the Embassy of the Eternal. There is nothing common about the Call to Worship, the invocation, the confession of sin and affirmation of faith, the assurance of pardon (!), the prayers, the preaching and the weekly Lord’s Supper. You can’t find this anywhere “out there in the world” because these things are not of this world.

It isn’t just that by being a church-goer I might have a better marriage or less depression; if God wills it. It is that I step out of the matrix and into the real world; that is, with the entrance fee paid by our Savior, we get to stroll in the halls of the “not yet” with the Lord by His Spirit. We step into the rest that He has earned for us that He gives us through the means of grace. It is for these reasons online worship isn’t worship; it is being a spectator as worship is happening. Sure, there’s a time and place for such a thing but it isn’t the real thing!

#4. I am reminded of my citizenship.

I’ve traveled widely on this continent and in Europe. I have been regularly amazed at what happens when I come back to the States and I go through customs. “Welcome Home” is one of the sweetest phrases there is. I remember once I came back from abroad and went through some electronic customs situation and was greeted by no one. It was a dejected feeling to have lost the opportunity for someone to welcome me home.

I’ve been to some wonderful places but I am a citizen of only one. Sunday morning worship is the only place in all of creation where I’m truly “home.” I wonder if we spend enough time contemplating that fact. At church, I am reminded that I am a citizen of heaven–the new heavens and the new earth waiting to be revealed at the return of the Lord.

I like America (a lot). But living here can be hard; harder for some than others. All human communities are like that. I am a citizen of this country but I’m really just a sojourner, a resident alien, a stranger here. These true facts can easily be obscured if we minimize Sunday morning worship.

#5. My sojourning in this life gets fresh perspective.

I mentioned my Twitter feed. When I read it, I feel like Gollum did with the Ring: I love it and I hate it. I try to populate my feed with opposing viewpoints to mine. On those and the others similar to my own, so much seems so daunting, divisive, dangerous. The globe is warming and we’re all dead in a generation; Iran-NKorea-Russia-China all seemed poised to pull the trigger and blow it all up. Gas prices, inflation, national debt, abortion all just pile on and pile on.

Turning away from Twitter doesn’t solve much. The gloomy messaging is all around us. Almost. Inside the halls of the sanctuary on Sunday mornings, there’s no gloom: resurrection. There’s no despair: salvation. There’s no alienation: community. There’s no poverty: depth of soul. There’s no wandering: glory of God. There’s no threat: Christ, the Head of all.

We step into church and these are the emblems and they give perspective on all the rest. Yeah: there’s a lot that sucks out there and there always will be. But inside, where Christ is by His Spirit, I recognize that one day, what is common will be rolled up like a scroll to make room for what is new. I have a stake in that and I am reminded of it each Sunday.

#6. I receive God’s grace.

God is kind and merciful to His people all the time. He even upholds creation for the good of all those made in His image and by His hand. But there is only one place where full measures of grace is dispensed: in the community of the faithful on Sunday morning through the means He has chosen: prayer, preaching, fellowship and the sacraments.

Only on Sunday morning is God invoked to attend to us. Only there do we pray as a body for His help, saying, “Our Father….” Only there is the word of God preached with power by the anointing of the Holy Spirit. Only there will we find the Supper table set and the Spirit ministering more sanctifying grace to the worthy eater.

The teaching of Scripture is that we must not forsake the assembling together. To do so, we constrict the grace of God in our lives: He has designed us to worship together and receive His grace. Only in individualized Western countries have we compartmentalized God such that I think all I need is “me and Jesus.” Hogwash. Jesus is with me, true. Yet when I am with His Body, He is there in ways I do not receive when I am alone. If there is fuller measures of grace to be had in the corporate worship, why wouldn’t I go regularly?

#7. I minimize what should be minimized.

I will take with me through the grave only one thing: the righteousness of Christ. In heaven, I will greet those rewards that I have earned in obedience to Christ in this life. But those are prepared for me “over there.” That means the things that I have “over here” are important but not ultimate: my health, my wife, my children, my roles, my job and on.

Too often, in the church, we maximize what we should minimize: COVID sure made that obvious! In the church, where all the things of this world hold no place of prominence, I am reminded of what I should give my life to. Serve my wife, love my children, work hard – of course! Live for them? No. I’d never hear that if I didn’t go to corporate worship every Sunday.

Aggregation of COVID Articles: UPDATED 12-6-21

It is easy to find pro-vaccination articles on the mainstream media. Stopping at the CDC website, the WHO website, state COVID-19 websites, etc. provide articles and exhortations to be vaccinated. I have been vaccinated.

At the same time, to be vaccinated or not to be vaccinated has left the realm of individual conscience into the world of Christian love, civic duty, “following the science” etc. In other words, now, vaccinations–an extremely private concern–is now everyone’s business. The government (including leaders who claimed mandating vaccines would never happen or is unAmerican, etc.) is mandating vaccines. Businesses are mandating vaccines for their workers. Families mandate vaccines for each other as conditions of fellowship.

My intent with this post isn’t to debate these matters; others have done so. Neither is it to minimize the dangerous nature of the virus. In the congregation where I serve, our leaders (elders) have neither minimized this issue nor made this issue a public one but have encouraged our people to make their own decisions. We believe that is both biblical and practical as church leaders.

Still, I have this insatiable appetite for research and information. I am a man of science in the sense that I feel obligated to know as much as I can so that I can lead my own family and, if asked, advise the church members where I serve. For this reason, I have been collecting articles that present data (and some opinion) about being vaccinated with the COVID vaccine. It seems, now that we’ve been in this season for some time, studies are producing data that should further inform our decisions.

Below, I have linked to a collection of articles that I have read that I consider worthy enough to present so that any interested reader could view them. As I mention, it is easy to find pro-vax information and opinion. What I present is data that might challenge many of those often strident pro-vax assertions.

As I said, I have been vaccinated as have many others I love and respect. Yet also, men and women I love and respect have not been. I leave it to the reader to decide.

UPDATED: December 6, 2021. “Simply put, the very best scientific evidence currently available to mankind does not support the widely held contention” that these vaccines lower the risk of death in the studied time period.”https://justthenews.com/politics-policy/coronavirus/covid-vaccine-mandates-undermined-research-sponsored-vaccine-makers

Current data suggests vaccines are less effective than previously thought: https://redstate.com/scotthounsell/2021/11/05/the-latest-data-makes-the-vaccine-mandate-push-seem-all-the-more-stupid-n470569

Vaccination rates do not correlate to lower to lower virus transmission: https://redstate.com/scotthounsell/2021/11/29/the-latest-covid-data-offers-yet-another-factual-rejection-of-covid-vaccine-effectiveness-narrative-n483116

Why are we vaccinating our children? https://www.sciencedirect.com/science/article/pii/S221475002100161X

https://www.bloomberg.com/news/articles/2021-08-27/previous-covid-prevents-delta-infection-better-than-pfizer-shot  Having and recovering from COVID provides more protection than the vaccine

https://www.nejm.org/doi/full/10.1056/NEJMoa2114114?query=featured_homehttps://www.nejm.org/doi/full/10.1056/NEJMoa2114583?query=recirc_mostViewed_railB_article NEJM on the quickly waning efficacy of the vaccine over time

https://www.sciencedirect.com/science/article/pii/S221475002100161X Questions the appropriateness of vaccinating children against COVID; important article showing the flaws in the clinical tests

https://fee.org/articles/vaccination-rates-not-linked-to-lower-covid-rates-epidemiology-paper-finds/ linkage between higher vaccination rates and lower COVID cases questioned

https://www.health.nd.gov/sites/www/files/documents/COVID%20Vaccine%20Page/COVID-19_Vaccine_Fetal_Cell_Handout.pdf documents the connection between COVID vaccine development and the use of aborted fetal tissue

https://gbdeclaration.org “Great Barrington Declaration” doctors and scientists with “grave concerns” about COVID policies

https://fee.org/articles/stanford-epidemiologist-says-covid-vaccination-is-primarily-a-matter-of-personal-health-not-public-health/ This researcher highlights the results of a study done in Qatar that says after 20 weeks post-jab, the vaccinated are as likely to get COVID and transmit it as the unvaxed.

https://fee.org/articles/education-secretary-touts-mask-study-gets-rebuked-by-senior-author-of-the-study/ No evidence has been found promoting the use of masks in schools reduces infection or transmission rates. US county masked-schools were compared to European unmasked ones

https://fee.org/articles/cdc-schools-with-mask-mandates-didn-t-see-statistically-significant-different-rates-of-covid-transmission-from-schools-with-optional-policies/

https://fee.org/articles/cases-are-down-60-in-denmark-since-the-government-lifted-all-covid-restrictions/

https://fee.org/articles/4-ways-americans-are-fighting-back-against-anti-science-covid-restrictions/

https://fee.org/articles/new-study-finds-mask-mandate-failed-to-reduce-covid-deaths-hospitalizations-or-cases/ Mask mandates in a large Texas county were not found to reduce COVID cases

https://www.thelancet.com/journals/laninf/article/PIIS1473-3099(21)00648-4/fulltext From Lancet showing data that say vaccinated patients with breakthrough cases transmit COVID at similar rates as unvaccinated patients

Vaccinated people carry as much of the virus as unvaxed people https://apnews.com/article/science-health-coronavirus-pandemic-d9504519a8ae081f785ca012b5ef84d1

https://fee.org/articles/vaccination-rates-not-linked-to-lower-covid-rates-epidemiology-paper-finds/ A new paper in the European Journal of Epidemiology that analyzed 68 countries and 2,947 US counties found that higher vaccination rates were not associated with fewer COVID-19 cases. Here’s a quote, “In fact, the trend line suggests a marginally positive association such that countries with higher percentage of population fully vaccinated have higher COVID-19 cases per 1 million people.” (emphasis in the original)

CDC data which shows only 6% of all deaths are directly attributed to COVID-19 alone. In all the other deaths, each patient had at least 3 other comorbidities https://www.cdc.gov/nchs/data/health_policy/covid19-comorbidity-expanded-12092020-508.pdf

November 9, 2021

PCA General Assembly 2021 Reflections

Good sermons answer the question, “What does it matter?” If a sermon provides no answer, then it really isn’t a sermon but a lecture or lesson: could be good but hard to put it to work. Applying God’s Word is as basic as it gets (see James 1:22).  What happened at General Assembly in St. Louis cannot be like a sermon with no application.  So, I’ll use this framework to give some legs to the work the PCA did in St. Louis.

We began with 48 overtures covering a variety of topics. The list can be found here.  It would be worth looking over the list to get a feel for what kind of business we ask the national assembly to take up.  That’s what an “overture” is: a piece of business a Session or a Presbytery or a Committee or Agency asks the Assembly to handle.

These range from the mundane to the divisive.  From all over the country, overtures included oversight of Chaplains, the conduct of Mission to the World (our world missions arm), study committees on White Supremacy, Critical Race Theory and Digital Ethics. There were overtures dealing with reducing fees for Ruling Elders attending GA, reordering the process for examining men for elder or deacon, adjusting Presbytery boundaries to accommodate new churches and commending Lifeline Christian Services and the Ad Interim Report on Human Sexuality.

What drew the most attention were those overtures designed address the pressing issue of radically changing sexual thinking in our culture.  While sexual immorality isn’t new, never before has there been a widespread effort to name same-sex attraction an acceptable—even Christian—desire.  The origin of this is a complicated issue.  Suffice it to say, many of us in the PCA saw this as a very troubling trajectory.  None of us wants to alienate struggling image-bearers and consign them to the bondage of their sin-slavery however making overtures and writing papers and statements runs the risk of doing just that.  

Nonetheless, many Presbyteries thought it was time to make some structural changes to our Constitution (i.e., the Book of Church Order or BCO) in order to strengthen our commitment to biblical sexuality.  So, off they went to the Assembly to be deliberated and voted on by the Commissioners; overtures 2, 4, 16, 23, 25, 30, and 37.  Overtures 2, 4 and 25 were pushed (appropriately) to the next GA.  That left 16, 23, 30 and 37.  When it came to debate, there were two: 23 and 37 (the answers to 16 and 30 would come from answering these).

Overture 23 was designed to add a paragraph to BCO 16 to clarify who is qualified for ordained office (i.e., elder or deacon).  The following language was affirmed by a floor vote of: 1438 (for) 417 (against):

16-4 Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. Those who profess an identity (such as, but not limited to, “gay Christian,” “same sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either by [1] denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction), or by [2] denying the reality and hope of progressive sanctification, or by [3] failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.

I added in brackets [] to highlight the disqualifying language.  This language was quite different than what the original overture requested and, for that matter, the final language is much better.  It asserts anyone who attaches an identity marked by a sin-struggle (e.g., same-sex attracted) to “Christian” and admits there’s nothing wrong with the marker, affirms he cannot change or fails to actively mortify that sin is “not qualified for ordained office.”

Keep in mind, if a man struggles with SSA, knows the desire is sin, actively seeks to kill it by the power of the means of grace and believes day by day the Spirit will prevail and the sin will diminish, he can pursue ordination.  What’s the difference?  This man is dealing with his sin like every other God-fearing, Christ-exalting Christian.  The other mentioned in language is not.

What this language protects is two-fold.  It does not allow an unrepentant, sin-practicing sinner the opportunity to seek ordained office.  It does not prohibit a man beset with this sin from seeking ordained ministry as long as he lives as becomes a follower of Christ.  

The overture is criticized by some because it singles out SSA (and related sins).  Yet it does so because in our current cultural moment SSA (and related sexual sins, e.g., transgenderism) is one of the main cultural topics of the day.  The overture uses the language of, “such as, but not limited to” so that it is broad enough to cover any unrepentant, sin-practicing sinner no matter what the sin.  Which brings us to overture 37. 

Overture 37 was designed to instruct Sessions and Presbyteries to include moral requirements for ordained office rather than simply theological ones.   In BCO 21-4 (ministers) and 24-1 (elders and deacons), these men are examined in many ways but not explicitly their character.  The Assembly voted to affirm the following language of overture 37 by a vote of 1130 (for) 692 (against):

In the examination of the candidate’s personal character, the presbytery should give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, fornication, and pornography), addictions, abusive behavior, and financial mismanagement. Careful reflection should be given to his practical struggle against sinful actions, as well as persistent sinful desires. The candidate shall give clear testimony of his reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending on this work of grace to make progress over sin (Psalm 103:2-5, Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he should not be known by reputation or self-profession according to his remaining sinfulness (e.g., homosexual desires, etc.), but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of the pastoral office, the presbytery may empower a committee to conduct detailed examination into these matters and to give prayerful support to candidates.

As we can see from the language used, examination is to focus on “potentially notorious concerns” that would eventually sink a man’s ministry and wreck the church where he served.  Too many of us have too many stories of this happening. As with Overture 23, it singles out “homosexual desires” as that is the presenting and pressing problem in our culture.  It is the new front of the sexual revolution.  But again, the language refers to such desires by example, “such as but not limited to” and “e.g.”

What happens now? 

Each of the 88 presbyteries will consider these (and other actions) and vote on them.  When it comes to what is above, 2/3 of the presbyteries (62) will have to approve and then the matter goes before the Assembly next year for approval.  If those happen, the BCO will be changed and the new standards implemented.  (Our presbytery, Eastern Carolina, will vote on these matters at our January, 2022, stated meeting.)

Why does this matter? 

The Assembly has made two statements.

We have affirmed the biblical doctrines of sin, salvation and sanctification.  We have reminded the church Jesus saves sinners of every kind; He gives us a new identity that is above reproach, “Christian;” He gives the Spirit to sanctify every remaining sin so that freedom increases day-by-day and He gives us the gift of the means of grace to see that sanctifying work done.

We have told those, in and outside the church, who seek to normalize or even Christianize SSA (or related sexual sins, e.g., homosexuality and transgenderism) the PCA will not allow that in our ministers or office-bearers.  It is a clear and firm message.

But more than these statements, we have done two things.  

First, we have decided to proclaim and practice true freedom.  Yes, this bold and difficult message, if we are not careful and compassionate, will only sound like condemnation or alienation.  But, the fact of the matter is, to call “sin” sin, is to begin the process of seeing someone set free from that sin.  In the Reformed faith, this is called the 1st Use of the Law: as a tutor to lead one to Christ. Who knows of their need for a Savior if he does not see his guilt before God?

Second, for a Christian to look away or worse, encourage, what God forbids is not loving—people trapped in sin are slaves to a dark master who will never stop until he destroys all who are made in God’s image.  We must call each other to holiness seeing that is what is needed to see God (Hebrews 12:14).  There is no freedom in sin, only condemnation and darkness which is why the Scriptures exhort us to live differently now that we are in Christ (Romans 6:1-4, 10-14).  Yet, some accosted for their sins will not see in the confrontation the doorway to freedom.  

So, we must be prayerful: that God would reveal to each of us our sins, lead us to repentance and consequently humility.  We must be zealous in word and in deed to invite sin-strugglers to come to Jesus Christ.  And, if they have come and they claim to be brothers and sisters, we must demonstrate to them by our deeds and lifestyle, holiness is freedom, that is, killing sin is making the spirit more alive (2 Corinthians 4:16-18).

The actions of the Assembly did not conclude our work: it blew away some of the fog that had crept in to our ministry in the area of sexuality clarifying for us the task ahead: proclaim the Father’s love for man by inviting all to put their faith in Jesus Christ because He saves sinners.  And further, compassionately partnering with our brothers and sisters as they walk down paths of sanctification—some whose paths are particularly burdensome in the moment while richly free in the end.  

Heaven soon,

Pastor Gabe