Against the Virtual Communion of a Virtual Church
The coronavirus has forced churches to stop meeting and begin taping or livestreaming their services. My own congregation has done this several times, and it has been simultaneously a blessing to have the technology to remain connected and a horror that the church is left with a facsimile of corporate worship. This unprecedented crisis and the quality of technology have led to a significant debate for the church: can we consider the livestreaming of church services, church? Followed closely behind is the question of whether or not people participating (i.e. viewing) the livestream should be encouraged to give themselves the Lord’s Supper. This issue was further complicated within my own denomination when our Stated Clerk, Jeff Jeremiah, issued a provisional opinion permitting the practice of virtual communion, an action not unique to the EPC in this moment.
This is a serious issue: the administration of the sacraments is one of the marks of the church. Not our sacramental theology, but our sacramental practice. I am sympathetic to those who wish to have the Lord’s Supper, and hunger for it myself. And I am also sympathetic to Jeff and the calls he has to make, and acknowledge that this is only a provisional decision. But the decision is wrong and should be retracted. Yes, these are exceptional times, and the church should use all available tools to minister during them. But even with the conditions being what they are, neither the teachings of scripture, nor our confession of faith, permit people to take communion at home away from the congregation of the church– even with access to a livestreamed service…
Slavery as Benevolent Evil
Doug Wilson has an explanation for his past statements on American slavery that were sympathetic to the institution as having aspects of benevolence and affection between slaves and masters. I think there are two significant problems with his argument.
First, this quote,
I would content myself with saying that there were “many” horrific abuses, and that there were “many” situations that were characterized by benevolent masters, and leave it at that.
Schism and Confessionalism
“And to stay in one’s own church despite much impurity in doctrine and life is our duty as long as it does not prevent us from being faithful to our own confession and does not force us, even indirectly, to…
An 11th Way Pastors Can Encourage Church Attendance
The Gospel Coalition published an article by Baptist pastor Phil Newton called “10 Ways Pastors Can Encourage Church Attendance.” Take one guess which reason fails to make the cut.
The word “sabbath” never even appears in the article, much less the biblical idea that perhaps pastors can encourage church attendance by teaching that it is a Christian duty.
WSC 60: How is the sabbath to be sanctified? The sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God’s worship, except so much as is to be taken up in the works of necessity and mercy.
I know that TGC is an ecumenical organization, but where are its Presbyterians on this?
Westminster and Gay Christianity’s Side B
In my first post I critiqued the Nashville Statement for areas in which it conflicted with the Westminster Standards, particularly in its understanding of sin. In this post I want to engage with gay Christianity’s Side B. This post assumes the spadework of the previous installment. Side B is the belief that the only valid sexual practice other than celibacy is between man and wife in marriage, but that you can retain a gay identity without practicing homosexuality. This is in contrast to Side A, which approves of homosexuality as a valid, Christian, sexual expression. Side B is associated with the Revoice Conference and the Spiritual Friendship movement.
I think there is much to commend about Side B, but do think it falls short of the biblical standard in multiple areas. This can be difficult to pin down since this movement crosses denominational lines and is more of an ethos than an institution or statement. Nevertheless, there are some common features of the movement that do not comport with the Westminster Confession and Catechisms…
