My four-point defining feature of confessionalists, in distinction from evangelicals and pietists, is that they are
- Church oriented, grounded in the Anglican, Lutheran, Presbyterian, or Reformed traditions arising from the Protestant Reformation in the 16th-17th centuries.
- Church forms matter and are central for spiritual life, especially liturgical and doctrinal formulations, along with polity.
- Spiritual practice orbits the public worship of the church, with emphasis on preaching, the sacraments, and prayer.
- Ordinary life in the world is good and welcome.
In Reformed and Evangelical Across Four Centuries: The Presbyterian Story in America (2022), historians from four different American Presbyterian churches wrote on the subject of the intersection between Presbyterians and evangelicals…
I had the privilege to present on the subject of evangelism during a lunch session at this summer’s EPC General Assembly. My talk was sponsored by the Westminster Theological Society, which was an honor. Unfortunately, I’m a technological doofus and failed to hit the right button on my mic to record the talk. Below is a rough paraphrase of my talk: “Christians Need To Be Evangelized, Too”. I started my talk by reading Isaiah 60:1-6.
To be evangelized, eugelizoed, is to be gospeled. To evangelize is do the working of gospeling. There is a need to do this for Christians, and not just because of the volume of ignorance in our churches. There would be nothing more disheartening for a pastor than to survey his congregation with the question “What is the gospel?” and read the results. Those of us who have done officer interviews and ask this question have far too been dismayed as we are met with answers focusing on personal experience, transformation, and comfort, not the affirmation that the gospel is the good news that Jesus is king and that he has inaugurated his kingdom through his death and resurrection…
From John Roberts’ dissent in Obergefell v. Hodges (2015):
This Court’s precedents have repeatedly described marriage in ways that are consistent only with its traditional meaning. Early cases on the subject referred to marriage as “the union for life of one man and one woman,” Murphy v. Ramsey, 114 U. S. 15, 45 (1885), which forms “the foundation of the family and of society, without which there would be neither civilization nor progress,” Maynard v. Hill, 125 U. S. 190, 211 (1888). We later described marriage as “fundamental to our very existence and survival,” an understanding that necessarily implies a procreative component. Loving v. Virginia, 388 U. S. 1, 12 (1967)… More recent cases have directly connected the right to marry with the “right to procreate….
This week my denomination, the Evangelical Presbyterian Church, held its 42nd stated General Assembly in Detroit, Michigan. This is the annual meeting and council (synod) of my church, and every pastor has a right to attend and every congregation may send elder representatives. Though there was plenty else going on at the GA meeting, below is a summary of the official actions taken by the assembly…
I was pleasantly surprised to see this recent post by ECO’s Synod Executive, Dana Allin, about going beyond ECO’s Essential Tenets. He celebrates the Essential Tenets, but wonders whether “perhaps we should desire more from our leaders than simply ‘Adhering, receiving, and adopting’ the Essential Tenets.” What prompted this was a series of spiritual conversations where Allin realized that the Essential Tenets were simply too basic to provide enough thoughtful direction.
Why was this a pleasant surprise? Because, as I have previously written, ECO’s confessionalism is too simple and underdeveloped to guide pastoral and theological conversations. They need something more robust, like the historic confessional approaches of the Reformed tradition. A public recognition from ECO’s main leader that the Essential Tenets are inadequate to the task of confessing ECO’s biblical faith to the world is a good first step in that direction.
