Strategically and Ecclesiastically Implementing ‘Live Not By Lies’
Last year I drafted an outline for what an intentionally, far-reaching strategy to support disenfranchised Christians could be. The inspiration comes in large part from Rod Dreher’s book Live Not By Lies, but with a practical focus on supporting Christians who lose their livelihoods and social resources as a result of staying faithful to Christian ethics.
If the church is going to urge Christians to choose suffering over conformity to the world, we should also be prepared to care for those who have lost out for the sake of Christ. That requires the standards of ethical behavior to determined in advance rather than being left up to individual consciences or corporate charity. The church needs to take the lead. Using the 10 Commandments as the jumping off point, I provide a sketch for ethical requirements alongside areas of current social pressure. While the tools for practical implementation have a slight EPC-bent, they should be amendable to most evangelical traditions.
Machen’s Warrior Children
We were required to read John Frame’s “Machen’s Warrior Children” in seminary. It was intended to be a warning against denominational quarrelsomeness, but had the effect of puffing us up: We’re charitable, winsome Presbyterians, not like these other petty “Truly” Reformed types who make everything a battle. Rereading the article, it is pretty clear that the most common denominator and antagonist in these debates is not Machen’s Warrior Children, but John Frame. Doctor, heal thyself.
Moving On: Mortification and the Gay Christian
Last week Jake Meador urged the PCA and the broader confessionally Reformed, Protestant world to move on from the human sexuality debates. He says,
[T]he best thing that could happen right now is if reformed protestants in the US treated those [the PCA’s and ACNA Bishops’] reports as consensus documents that are broadly representative of where we are on these matters. There’s no reason that pastors in the PCA, OPC, EPC, ECO, ARP, REC, and ACNA can’t begin using these two statements in their ministry as a way of helping church members and visitors understand where they basically stand on these matters. Collectively, those seven communions number over a million weekly attendees. Given the disastrous ways evangelicals have often discussed matters of sexuality in the past, it would be an enormous win if a critical mass of our reformed congregations began to use these two statements more regularly.
I think Jake’s impulse is right, but there are still several legitimate barriers to doing that. There is not unanimity, and sometimes there is silence, on the pastoral question of whether someone should repent of an LGBT/SSA orientation. I have written extensively on this subject, but my argument is that orientation and desire/affection are distinct (something many Side B proponents also argue), that LGBT/SSA orientation may be sin, but may also describe an externally inflicted propensity, that mortification of sin and the flesh is the best pastoral category in addressing this subject, and that Westminsterian confessionalism bears this out…
The Essentials Mean What Westminster Says
“The Essentials are set forth in greater detail in the Westminster Confession of Faith.” These are the final words of the Essentials, present since its drafting in 1981. This states clearly what was reaffirmed throughout the EPC’s history: the Essentials is a summary of belief, with the WCF as the fuller account. For the Essentials to be set out in greater detail in the WCF implies that there is an agreement between the two documents, with the WCF’s meaning taking priority over and defining the meaning of the Essentials. The point of this quotation is to affirm that no matter how extensive the Essentials is, its full meaning is found in the WCF. In other words, the Essentials is not an expansion of the WCF that could be reasonably understood to contradict the WCF. Otherwise the WCF would be set out in greater detail in the Essentials! The Essentials is a summary, the true meaning of which is in the WCF. The position of the EPC, then, is that the Essentials mean what the WCF says.
This is the key statement in the third part of my 2019 series on confessionalism in the EPC. My argument in this third section hits these points:
- The Essentials is the essentials of being an evangelical, but its use as an essential distillation of what it means to a Christian, or being orthodox, of the meaning of Westminster Confession of Faith, of what EPC officers need to believe, or the beliefs of the EPC, is common in the church. None of these alternatives are accurate or work.
- Deleting the Essentials takes nothing away from the doctrine of the EPC, while deleting the Westminster Standards would radically alter our character. In that sense, the Essentials contribute nothing to the EPC. However, it is common to hear people say that they are in the EPC because they can hold to the Essentials and do not need tot worry about Westminster. This produces confessional schizophrenia.
- Taking the Essentials at face value shows contradictions with the WCF. Yet, the EPC insists that there is no contradiction. The only tenable conclusion is that the Essentials mean what Westminster says. This again makes the Essentials confessionally meaningless.
- The process for making the Essentials constitutional failed to reckon with the incompatibility between it and the Westminster Standards. The Essentials’ constitutional role is already ambiguous (not part of the Standards or the Book of Order, nor part of the ordination process), but the lack of due diligence on this point makes the legitimacy of the Essentials’ constitutional addition suspect.
Reassessing the EPC’s Modern Language Westminster Standards
In 2019 I started a series on confessionalism and the EPC. My initial post received a lot of pushback and interest. That combination led to some good friendships developing and a hesitation on publishing the rest. Now I’ve decided to get the remaining, written parts of the series out there.
All posts in that series can be found here. The first article focused upon the EPC’s amendments to the Westminster Standards and can be found here, something I’ve written about additionally and more accessibly here.
This is Part II, on the EPC’s modern language versions of the Westminster Confession and Catechisms. In summary, I argue that,
- The EPC never adopted the modern language versions of the Westminster Confession and Catechisms. At different points the EPC has approved them for use or publication, but never adopted as the official doctrinal standard of the church.
- The original language version of the Westminster Confession and Catechisms were the original constitutional standard of the EPC, meaning that they are the default standard, not the modern language. If the modern language versions are to be used as the doctrinal standard of the church they would need to be approved following the constitutional amendment process.
- There are significant differences in content between the original and modern language versions of the Standards. The doctrine of God, the imputation of sin, the nature of justification, the accomplishment and application of Christ’s redemptive work, and the nature of the church and its ordinances are all articulated differently in the modern language version. These are significant areas of theology with significant divergences from the constitutional and original version of the Westminster Standards.
- The modern language versions, whether or not they were formally adopted by the EPC, are functionally the confessional standards of our church. They are promoted, published, and used in ways that the original is not. With the differences between the two versions being significant, without proactive reinterpretation by pastors, the modern language version will mislead congregants. Their use should be ended, and if a modern language version is really desired, then a more conservative and less inventive alternative should be endorsed.
