Paul's Passing Thoughts

Why Home Fellowships Can Help Abused Women and the Institutional Church Cannot

Posted in Uncategorized by Andy Young, PPT contributing editor on May 15, 2017

HF Potters House (2)

Originally published March 31, 2015

In our vision for a return to the way Judeo-Christian assemblies were done for about the first 300 years, let’s look at why home fellowships can help abused women and the institutional church cannot.

I would like to use this article as a catalyst for argumentation. The article was posted (author is not clearly stated) by Anna Wood who co-authored a book with Jeff Crippen, a Reformed pastor. The book can be found here.

The post is titled, What domestic abuse victims need from the church. My contention is that abused women cannot get what they need from “the church” as demonstrated over and over and over again. In fact, clearly, as also demonstrated over and over and over again as well, the institutional church adds to the abuse and becomes a co-abuser.

Why is this? The article offers a perspective from which to answer. This issue also speaks to the differences between home fellowships and the institutional church, hereafter “the church.” In an institution, it is easy to sign on the dotted line, give at the office, and pretend. Pastors can bark from Calvin’s Geneva pulpit all they want to; all folks have to say is, “Hey, I am a member in good standing, and as often heard, humble and incompetent—it’s not my gift and I am not qualified.” Likewise, in said article, the author’s call to “get involved” is going nowhere in the church in case anyone hasn’t noticed.

To the contrary, home fellowships are comprised of people who are sick of playing church, are weary of being mere spectators, and are not looking to walk into an arena with hungry lions, but know it could lead to that. They are also confident in the Spirit-filled laity and recognize where 500 years of academic popeism has brought us. In addition, they have a literal view of reality versus the functional dualism that drives orthodoxy. What am I saying? I am saying that home fellowships have a radically different worldview than orthodoxy and this will lead to aggressive participation in all kinds of needs.

Let me further this point by using the article at hand:

Statistics say that one out of four women in the United States experience domestic abuse of some form in their lifetime. Men can also be victims of domestic abuse. When those who have suffered are members of the Lord’s church, the faithful among them have an obligation to help them. And, if we know of someone in the community who is being abused, I also believe we have an obligation to help if we can. When, for whatever reason, we shy away from this obligation, either through ignorance or willful refusal to get involved, we lay waste to the Gospel we claim to believe. Christians are called to defend the oppressed yet when it comes to domestic violence, so few do.

What abuse victims need from their fellow Christians is pretty simple and straightforward. We need you to be Jesus to us. Do what He would do, say what He would say, were He the One ministering to us. Isn’t that what we all need from each other, anyway? Christians are called to stand in the place of Christ here on the earth and be His representative and do the works He would do. To fail in this is to fail in serving Christ.

Whoa, what a minute here! This is entirely unrealistic because of the message constantly drilled into the heads of Protestants. We are “all just sinners saved by grace.” We are, according to one prominent evangelical, “enemies of God.” According to yet another, “we hate God.” On the one hand, it is constantly drilled into the heads of those in the church that “when you are dead, you can do nothing,” but on the other hand we really think that parishioners shouldn’t think twice about getting involved in a domestic abuse situation?

First of all, getting involved in domestic violence is not “pretty simple.” Actually, it can get you killed by someone who doesn’t much appreciate your intervention. Moreover, getting the facts and evaluating the situation biblically is far from simple. Now couple that with the constant total depravity of the saints mantra heard in the church and it is little wonder that few will get involved in domestic abuse needs. The completely upside down worldview of the church makes laity involvement in domestic abuse nothing more than a pipe dream.

And, “Christians are called to defend the oppressed yet when it comes to domestic violence, so few do.” This complaint is not only a mere symptom, but is not even a symptom of the real problem. Congregants not only fail to defend the oppressed, they either turn a blind eye or defend the defender of the abusers—the church. Ever heard of SGM? Ever heard of ABWE? Ever heard of the SBC? In case you haven’t noticed, they are not only still in business, but business is booming! Why? Because regardless of what happens in the church, it is the only ticket to heaven. “What? so billions of people should go to hell because some bad things happen in the church that is made up of sinners? Well, get a grip—where there are people, there is sin!” That is in quotations because this is exactly what we hear in response to a “cry for justice.”

So far, if you are keeping notes, we have two reasons the church cannot help abused women: 1. The total depravity of the saints resulting in a few “experts” attempting to minister to a massive throng 2. Salvation is found in the institution, and therefore the institution will be defended at all cost. Better that a few suffer by themselves rather than all of humanity being sent to hell.

Before we move on to the next points, a little more clarification: why does the church defend abusers? It starts with its worldview. Without going into a lot of detail, we must first recognize that Calvin and Luther are the church’s heroes, and then recognize what their “theology of the cross” was all about. This is a philosophy that interprets all reality via the suffering of the cross. As Luther stated, “all wisdom is hidden in suffering.” Luther, as well as Calvin, split reality into two epistemologies: the cross story and the glory story. Only preordained leaders can lead the great unwashed masses in the cross story—only the preordained can save humanity from the story of man, or the glory story. As Al Mohler once said, “pastors are preordained to save God’s people from ignorance.”

fake-church-sign-first-baptistHowever, theologians of the cross and the spiritual peasantry have something in common: we are all just sinners saved by grace. So, everything going on in the material realm is fairly insignificant—it’s just the same old sin and dance anyway. But by the same token, theologians of the cross are preordained of God and invaluable. And besides, many are icons of the institution that keep the money rolling in. Sure, you can reject this theory and opt for another one, but in the process you will drive yourself nuts trying to figure out why ABWE defended and protected Donn Ketcham until the bitter end.

Need another example among myriads? What about Jack Hyles? The guy was a mafia don dressed in Bible verses and is still a spiritual hero among many Baptists. David Hyles, Jack’s son, was also a well-respected pastor in the church who had affairs with at least 19 women and is a suspect in an unsolved murder. Yet, to the best of my knowledge to date, David Hyles is still invited to speak at Baptist conferences/churches and receives robust ovations. Jack Hyles remained in the pulpit until his death in 2001 and was succeeded by his son in law Jack Schaap who is presently in prison for statutory rape. Jack Hyles is notorious for his quip, “If you didn’t see it, it didn’t happen” and is still revered among many Baptists as the best preacher since the apostle Paul.

The article continues with its list of things abuse victims need from “the church.” But the thesis of this article is that the church is not only unable to supply these things, but becomes a co-abuser. In contrast, the original Christian model for fellowship is well able to help and more likely to do just that.

First on the list is “The Pure Gospel.”

The church long ago got away from the pure gospel. We water it down, mix it up and serve it with a side of fun. No wonder it doesn’t save. It can’t save. It’s poison. We need preachers dedicated to the truth of God’s Word who are willing to stand up and preach that truth without changing it one iota. We need Christians who long after righteousness. When we have that–the pure Gospel preached and lived–we’ll see more Christians helping abuse victims and we’ll see less abusers masquerading as Christians.

Uh, ok, not sure how to add to this. It’s a stunning admission while calling on the same church to do something about the problem it has created. We don’t need “preachers” to do anything. Preachers have been preaching long and hard for thousands of years and the results are evident. We need God’s people to stand up and get back to the first works of home fellowship. The laity waiting on the experts is long traveled and worthless. More of what is beginning to happen needs to happen more and more. Ordinary Spirit-filled Christians are meeting together around the word and fellowship, and seeking God’s face in this whole matter about how church is traditionally practiced. And the fact that the church is grounded in a false gospel is something I addressed in another article posted today and Friday.

Without addressing every single point in the article other than those mentioned already, let me move on to this one:

Someone to care for their needs

Do you know what keeps a lot of abused women and children with their abusers? The lack of money to leave. If a woman is trying to get herself and her children to safety, don’t spend time telling her why she’s wrong, what you think about her decision or trying to talk her out of it. She knows what it’s like to live in abuse and you don’t. Even if she stays, chances are great that she and her children need something or maybe a lot of things. Financial abuse often accompanies other types of abuse. Instead of lecturing, get busy serving and help them.

According to the first-century model, a home fellowship network would be several small groups meeting in several homes in the same geographical area. And because of freedom from massive infrastructure cost and “tithing” versus New Testament giving based on NEED only funds and resources to help the abused would be ample. In fact, I could share an example from our very own home fellowship. We have a young lady living with us, and other people connected to our fellowship contribute financially to her needs. She is fully supported independently from anybody who might be a problem in her life. And when people live with you, trust me, you know the facts and you do a lot of listening. She will be completely self-reliant this month after living with us for about two years.

In regard to a different kind of abuse, a home fellowship network that I know of in Africa operates in the following way: the network assimilates street orphans from Nairobi into their fellowships. There is a leader from the network, equipped with the latest information about funds and availability that goes into Nairobi searching for orphans, and upon finding some, brings them back to the fellowship network where they will have a home, food, protection, and education. Let’s say that our home fellowships are connected with theirs; many of these children could be brought stateside and assimilated into fellowship here as well.

In addition to being freed from the bondage of infrastructure expense, the authority of the church’s clergy is suffocating. Clergy, more times than not, are control freaks obsessed with keeping the herd calm. They are spiritual cowboys constantly concerned with the herd being spooked. This speaks to the rest of the concerns in the post being considered here. More times than not, the laity are kept in the dark concerning the needs of those abused. There is a wall of confidentiality between the church’s “trained” counselors and the parishioners who fund the whole mess. When red flags are raised in regard to how certain situations are handled, we are told that “we should trust the elders who are closest to the situation and know all of the details.” This continually proves to be a recipe for disaster, and elders are granted NO such authority via the Scriptures.

Small groups in private homes offer intimate support and confidentiality from the other home fellowships. It is a perfect balance of intimate care and financial support if needed. All of the different gifts and experiences of Christ’s body are brought to bear on the situation.

Also, we must remember that the home fellowship movement is comprised of people from all walks of life: policemen, mental health professionals, etc., etc. These people or their areas of expertise are not separated from any situation by the professional clergy for inappropriate reasons.

paul

Why Home Fellowships Can Help Abused Women and the Institutional Church Cannot

Posted in Uncategorized by Paul M. Dohse Sr. on March 31, 2015

HF Potters House (2)

In our vision for a return to the way Judeo-Christian assemblies were done for about the first 300 years, let’s look at why home fellowships can help abused women and the institutional church cannot.

I would like to use this article as a catalyst for argumentation. The article was posted (author is not clearly stated) by Anna Wood who co-authored a book with Jeff Crippen, a Reformed pastor. The book can be found here.

The post is titled, What domestic abuse victims need from the church. My contention is that abused women cannot get what they need from “the church” as demonstrated over and over and over again. In fact, clearly, as also demonstrated over and over and over again as well, the institutional church adds to the abuse and becomes a co-abuser.

Why is this? The article offers a perspective from which to answer. This issue also speaks to the differences between home fellowships and the institutional church, hereafter “the church.” In an institution, it is easy to sign on the dotted line, give at the office, and pretend. Pastors can bark from Calvin’s Geneva pulpit all they want to; all folks have to say is, “Hey, I am a member in good standing, and as often heard, humble and incompetent—it’s not my gift and I am not qualified.” Likewise, in said article, the author’s call to “get involved” is going nowhere in the church in case anyone hasn’t noticed.

To the contrary, home fellowships are comprised of people who are sick of playing church, are weary of being mere spectators, and are not looking to walk into an arena with hungry lions, but know it could lead to that. They are also confident in the Spirit-filled laity and recognize where 500 years of academic popeism has brought us. In addition, they have a literal view of reality versus the functional dualism that drives orthodoxy. What am I saying? I am saying that home fellowships have a radically different worldview than orthodoxy and this will lead to aggressive participation in all kinds of needs.

Let me further this point by using the article at hand:

Statistics say that one out of four women in the United States experience domestic abuse of some form in their lifetime. Men can also be victims of domestic abuse. When those who have suffered are members of the Lord’s church, the faithful among them have an obligation to help them. And, if we know of someone in the community who is being abused, I also believe we have an obligation to help if we can. When, for whatever reason, we shy away from this obligation, either through ignorance or willful refusal to get involved, we lay waste to the Gospel we claim to believe. Christians are called to defend the oppressed yet when it comes to domestic violence, so few do.

What abuse victims need from their fellow Christians is pretty simple and straightforward. We need you to be Jesus to us. Do what He would do, say what He would say, were He the One ministering to us. Isn’t that what we all need from each other, anyway? Christians are called to stand in the place of Christ here on the earth and be His representative and do the works He would do. To fail in this is to fail in serving Christ.

Whoa, what a minute here! This is entirely unrealistic because of the message constantly drilled into the heads of Protestants. We are “all just sinners saved by grace.” We are, according to one prominent evangelical, “enemies of God.” According to yet another, “we hate God.” On the one hand, it is constantly drilled into the heads of those in the church that “when you are dead, you can do nothing,” but on the other hand we really think that parishioners shouldn’t think twice about getting involved in a domestic abuse situation?

First of all, getting involved in domestic violence is not “pretty simple.” Actually, it can get you killed by someone who doesn’t much appreciate your intervention. Moreover, getting the facts and evaluating the situation biblically is far from simple. Now couple that with the constant total depravity of the saints mantra heard in the church and it is little wonder that few will get involved in domestic abuse needs. The completely upside down worldview of the church makes laity involvement in domestic abuse nothing more than a pipe dream.

And, “Christians are called to defend the oppressed yet when it comes to domestic violence, so few do.” This complaint is not only a mere symptom, but is not even a symptom of the real problem. Congregants not only fail to defend the oppressed, they either turn a blind eye or defend the defender of the abusers—the church. Ever heard of SGM? Ever heard of ABWE? Ever heard of the SBC? In case you haven’t noticed, they are not only still in business, but business is booming! Why? Because regardless of what happens in the church, it is the only ticket to heaven. “What? so billions of people should go to hell because some bad things happen in the church that is made up of sinners? Well, get a grip—where there are people, there is sin!” That is in quotations because this is exactly what we hear in response to a “cry for justice.”

So far, if you are keeping notes, we have two reasons the church cannot help abused women: 1. The total depravity of the saints resulting in a few “experts” attempting to minister to a massive throng 2. Salvation is found in the institution, and therefore the institution will be defended at all cost. Better that a few suffer by themselves rather than all of humanity being sent to hell.

Before we move on to the next points, a little more clarification: why does the church defend abusers? It starts with its worldview. Without going into a lot of detail, we must first recognize that Calvin and Luther are the church’s heroes, and then recognize what their “theology of the cross” was all about. This is a philosophy that interprets all reality via the suffering of the cross. As Luther stated, “all wisdom is hidden in suffering.” Luther, as well as Calvin, split reality into two epistemologies: the cross story and the glory story. Only preordained leaders can lead the great unwashed masses in the cross story—only the preordained can save humanity from the story of man, or the glory story. As Al Mohler once said, “pastors are preordained to save God’s people from ignorance.”

fake-church-sign-first-baptistHowever, theologians of the cross and the spiritual peasantry have something in common: we are all just sinners saved by grace. So, everything going on in the material realm is fairly insignificant—it’s just the same old sin and dance anyway. But by the same token, theologians of the cross are preordained of God and invaluable. And besides, many are icons of the institution that keep the money rolling in. Sure, you can reject this theory and opt for another one, but in the process you will drive yourself nuts trying to figure out why ABWE defended and protected Donn Ketcham until the bitter end.

Need another example among myriads? What about Jack Hyles? The guy was a mafia don dressed in Bible verses and is still a spiritual hero among many Baptists. David Hyles, Jack’s son, was also a well-respected pastor in the church who had affairs with at least 19 women and is a suspect in an unsolved murder. Yet, to the best of my knowledge to date, David Hyles is still invited to speak at Baptist conferences/churches and receives robust ovations. Jack Hyles remained in the pulpit until his death in 2001 and was succeeded by his son in law Jack Schaap who is presently in prison for statutory rape. Jack Hyles is notorious for his quip, “If you didn’t see it, it didn’t happen” and is still revered among many Baptists as the best preacher since the apostle Paul.

The article continues with its list of things abuse victims need from “the church.” But the thesis of this article is that the church is not only unable to supply these things, but becomes a co-abuser. In contrast, the original Christian model for fellowship is well able to help and more likely to do just that.

First on the list is “The Pure Gospel.”

The church long ago got away from the pure gospel. We water it down, mix it up and serve it with a side of fun. No wonder it doesn’t save. It can’t save. It’s poison. We need preachers dedicated to the truth of God’s Word who are willing to stand up and preach that truth without changing it one iota. We need Christians who long after righteousness. When we have that–the pure Gospel preached and lived–we’ll see more Christians helping abuse victims and we’ll see less abusers masquerading as Christians.

Uh, ok, not sure how to add to this. It’s a stunning admission while calling on the same church to do something about the problem it has created. We don’t need “preachers” to do anything. Preachers have been preaching long and hard for thousands of years and the results are evident. We need God’s people to stand up and get back to the first works of home fellowship. The laity waiting on the experts is long traveled and worthless. More of what is beginning to happen needs to happen more and more. Ordinary Spirit-filled Christians are meeting together around the word and fellowship, and seeking God’s face in this whole matter about how church is traditionally practiced. And the fact that the church is grounded in a false gospel is something I addressed in another article posted today and Friday.

Without addressing every single point in the article other than those mentioned already, let me move on to this one:

Someone to care for their needs

Do you know what keeps a lot of abused women and children with their abusers? The lack of money to leave. If a woman is trying to get herself and her children to safety, don’t spend time telling her why she’s wrong, what you think about her decision or trying to talk her out of it. She knows what it’s like to live in abuse and you don’t. Even if she stays, chances are great that she and her children need something or maybe a lot of things. Financial abuse often accompanies other types of abuse. Instead of lecturing, get busy serving and help them.

According to the first-century model, a home fellowship network would be several small groups meeting in several homes in the same geographical area. And because of freedom from massive infrastructure cost and “tithing” versus New Testament giving based on NEED only funds and resources to help the abused would be ample. In fact, I could share an example from our very own home fellowship. We have a young lady living with us, and other people connected to our fellowship contribute financially to her needs. She is fully supported independently from anybody who might be a problem in her life. And when people live with you, trust me, you know the facts and you do a lot of listening. She will be completely self-reliant this month after living with us for about two years.

In regard to a different kind of abuse, a home fellowship network that I know of in Africa operates in the following way: the network assimilates street orphans from Nairobi into their fellowships. There is a leader from the network, equipped with the latest information about funds and availability that goes into Nairobi searching for orphans, and upon finding some, brings them back to the fellowship network where they will have a home, food, protection, and education. Let’s say that our home fellowships are connected with theirs; many of these children could be brought stateside and assimilated into fellowship here as well.

In addition to being freed from the bondage of infrastructure expense, the authority of the church’s clergy is suffocating. Clergy, more times than not, are control freaks obsessed with keeping the herd calm. They are spiritual cowboys constantly concerned with the herd being spooked. This speaks to the rest of the concerns in the post being considered here. More times than not, the laity are kept in the dark concerning the needs of those abused. There is a wall of confidentiality between the church’s “trained” counselors and the parishioners who fund the whole mess. When red flags are raised in regard to how certain situations are handled, we are told that “we should trust the elders who are closest to the situation and know all of the details.” This continually proves to be a recipe for disaster, and elders are granted NO such authority via the Scriptures.

Small groups in private homes offer intimate support and confidentiality from the other home fellowships. It is a perfect balance of intimate care and financial support if needed. All of the different gifts and experiences of Christ’s body are brought to bear on the situation.

Also, we must remember that the home fellowship movement is comprised of people from all walks of life: policemen, mental health professionals, etc., etc. These people or their areas of expertise are not separated from any situation by the professional clergy for inappropriate reasons.

paul

The Case for Caste

Posted in Uncategorized by Paul M. Dohse Sr. on October 3, 2012

Is the American church a religious caste system? Consider: seminary students do not teach what they learn in seminary to congregants. In fact, those who do are ridiculed for doing so. Secondly, why are American parishioners so dumbed down theologically? Are the first two questions answered in regard to a higher knowledge that only pastors can understand? In Reformed circles, elders state openly that they are gifted to understand things that parishioners are unable to. Point in case: New Calvinist Dr. Devon Berry: Elder Preaching is Infallible .

Academic degrees have become the primary qualification for a pastor in our culture. Who would deny that? In pulpit committees, any resume that states less than a Masters degree gets file 13 immediately. But yet, academic qualifications are nowhere listed in the biblical qualifications for an elder. Also consider: how can the laity obtain degrees while supporting a family, serving their local church, and working full time? While 90% of all doctrinal error is coming from seminaries, the laity is deemed less qualified. The salaries being paid to heretical sheep abusers is 80,000 per year on the low side. And I might mention that what I have learned in the past five years through independent study would have never been taught to me in a seminary, No way. Not even close. Seminaries are maintaining the status quo.

Parishioners are living from a steady diet of materials published by the academics and not their own Bibles. Who would deny this? Why? Because they are supposedly critical to understanding the higher knowledge that the laity cannot understand. They interpret for us. What is more obvious?

Why do well-known leaders turn a blind eye to the abused laity? Why is John MacArthur Jr. completely indifferent to what his pal CJ Mahaney has done to people? Simple, the value of the laity and where they are in the caste system strata.

Why is getting justice for the sexually abused ABWE missionary children like pulling teeth from a leopard? Easy, Donn Ketcham is high on the strata; the missionary children are low, and of less value to the organization. The caste system protects the organization that cannot be destroyed over justice for the lowly. Besides, the lowly are expendable for the pleasures of the upper crust. Absurd notion?  Then why do GARB churches continue to support ABWE en masse? Where is the outcry for justice? Why does the money continue to pour in?

Though the Bible instructs the church to publically rebuke elders that sin, this is NEVER done. Pastors get a pass while parishioners are disciplined and excommunicated routinely. Again, value is the issue.

The New Testament is replete with examples of Christ and the apostles contending against religious caste systems—formal and informal.

Following is my pictorial thesis:

Your Daily Dose of the Former ABWE Bangladesh Missionary Children

Posted in Uncategorized by Paul M. Dohse Sr. on November 17, 2011

ABWE Scandal Has Too Much Gospel

Posted in Uncategorized by Paul M. Dohse Sr. on November 16, 2011

The present-day church is saturated with the gospel, and that’s not good news. It’s not good news for the church because the church doesn’t need more and more justification; we are already justified in full because we believe in what Christ did for us on the cross. The gospel is for the lost, not the church. We are ministers of the gospel. Our message is, “Be reconciled to God!” (2Corinthians 5:18-21). We are already reconciled, this would seem evident. Have Christians become so mindless that they have actually bought into  the idea that the saved still need salvation?

We are justified in full. It is a onetime declaration by God. It’s done. In fact, it is so done that we were already considered to be glorified before the Earth was even created (Ephesians 1:4, Romans 8:30). How much more done can you get? Nothing that happens in sanctification can change that declaration. But today’s Christianity is saturated with a doctrine that teaches that justification must be maintained by good works. To be specific, it’s salvation by antinomian good works. Let me explain.

If justification must be maintained by good works, the works would have to be perfect, right? That excludes us. So who must do the good works to maintain the justification? Right. Jesus obeys for us. They deceptively call this “justification by faith alone,” while deliberately omitting the rest of what they believe: justification and sanctification are the same thing. They believe sanctification maintains our standing with God until glorification. They deceptively call this “progressive sanctification” when it is really progressive justification. Therefore, any effort on our part to keep the law would supposedly be an attempt to maintain justification. That’s where this doctrine becomes antinomian.

Who’s “they”? They are the New Calvinists and they are everywhere. And they are in the process of drowning the ABWE scandal (concerning the former Bangladesh  missionary children [FAMC]) with the gospel. They will keep feeding this issue with “gospel” until it goes away and the raping of children will continue in the name of the gospel. As illustrated in chapter 14 of The Truth About New Calvinism, this is exactly what went on in the world’s largest Baptist church for years. The victims were shamed for wanting justice because of reasons like the following: “We are all sinners saved by grace.” “Justice? That just means you’re self-righteous.” “We are all totally depraved and in need of daily salvation. Besides, if this ministry folds just because sinners sin, the message of the gospel will be silenced.” “Real Christians forgive the way Christ forgave them, and move on with their lives. That’s the gospel.” “You’re a glutton, and brother Bob likes little boys; so what? We all need the gospel everyday just as much as we did the day we were saved.” “What happened is irrelevant; we aren’t here to be the gospel, we are here to preach the gospel. It’s not about what we do; it’s about what Jesus has done.” Sound familiar?

According to the New Calvinists, the answer to everything is the supposed practical application of New Calvinism which is Gospel Contemplationism. By contemplating the gospel and coming to a deeper and deeper appreciation/understanding of what Christ did for us, and continues to do for us, “gospel transformation” takes place. In their book, this is what all parties need in order to make this go away in the name of Jesus. More gospel for Donn Ketchum and more gospel for the FAMC. A deeper understanding of the gospel would lead Ketchum to repentance and lead the FAMC to forgive, and all would be well. In my own personal situation, I was told by New Calvinists that my continual effort to hold them accountable for what they did to my family was proof that I didn’t really understand the gospel. I was also told that I valued myself more than “a whole ministry.” Others who stood with me were threatened. One church told my son-in-law that they would ruin his ministry and his name if he stood with me.

In light of the Penn State allegations and the comparison to the ABWE scandal, the articles that have been held up as revelatory and edifying make my point. Each had its own thesis regarding the symptom, but all concluded with the same solution: the gospel. The first article was from pastor Daniel Darling. His thesis was that insular communities are the cause of such behavior. Then he concluded with these thoughts:

So what’s the cure? For churches and Christian organizations, the gospel is the only medicine. Our sinful condition and helpless state before God, our need of the redemption of the Cross, and our dependence on the power of the Holy Spirit should all serve as a constant reminder that nobody is above the worst kinds of sins.

So in these situations the only cure for churches is more salvation? More redemption? Do you believe that? I hope not. The Bible is very specific in regard to what the church is to do in these situations, and more salvation is not included. Here is how Darling concluded:

We should pray for the gospel to penetrate that campus during this dark hour. This is more than a story. There are souls at stake. And, yet those of us who live thousands of miles removed from Penn State should pray that God would use this to sharpen our leadership in creating open, authentic, gospel-saturated communities of faith.

Gospel saturation? Is that the answer? No.

The second post was from the Practical Theology for Women blog. The author’s thesis in this second post was that Christians often overemphasize authority over advocacy. The solution? Again, the gospel:

If the gospel is truly our foundation in Christian ministry, we have hope for redemption and transformation when we choose humble responses that seek to correct our mistakes. Humble repentance, not defensiveness, is the absolute key to dealing with past failures, and meditation on God’s strong admonition to do justice for the oppressed is key for the future.

Notice the emphasis on Christians seeking more redemption. She also alludes to the New Calvinist/Gospel Contemplationism tenet of deep repentance which I will not delve into here. In another post, she further defines how she perceives the gospel:

Be wary of the “gospel-centered” teacher whose gospel ends at penal substitution, for they have nothing for life after salvation except pulling yourself up by the bootstraps. The gospel becomes the source of OBLIGATION instead of the source of EQUIPPING. You’re exhorted to stop gossiping or sleeping around or overeating because it makes the gospel look bad. That’s gospel obligation that misses completely the value and power of imputed righteousness. The true gospel doesn’t obligate you to do good. No, it EQUIPS you to do good. There is a profound difference. That battle with your weight, the temptation to gossip, anger with your children—the gospel equips you to do battle with sin with the very same power that raised Christ from the dead. You have a lavish spiritual bank account, and this is integral to the very good news of all Christ’s life and death has accomplished for you.

Notice that sanctification is either all pulling ourselves up by our bootstraps or all of Christ. The fact that it is both is excluded.

The Third post was from Tim Henderson who I believe is a chaplain for Campus Crusade for Christ at Penn State. His Thesis was that lack of true love was the cause of what happened there. The cure? Again, the gospel:

He loved radically, gave himself away. Not just figuratively, but literally.  He laid down his life as a sacrifice on the cross to protect us from the punishment our sins deserve.  He loves you just as much as he loves himself.

To the extent that this penetrates your heart [the gospel] it will transform you and make you love better. It will give you not just the affection of love, but the courage of love. A love that moves to protect. That moves into danger.  A love that doesn’t measure obligation, but that suffers so that the beloved won’t.

Also notice that Henderson excludes obligation (or duty)  from being an element of love or at least a catalyst for love in some situations. True love is a narrow concept that comes only from contemplating the gospel. And in all three of these articles, accountability and justice is excluded and replaced with everybody, perpetrators and victims alike, embracing the shame of it all as common sinners saved by grace. This is not the biblical prescription for dealing with these situations.

In our day, there are two major schools of thought concerning sanctification, and the difference can be best defined by a longtime persecutor of Jay Adams, David Powlison. These two men represent the two schools of thought in our day. During a lecture at John Piper’s church, Powlison said the following:

This might be quite a controversy, but I think it’s worth putting in. Adams had a tendency to make the cross be for conversion. And the Holy Spirit was for sanctification.  And actually even came out and attacked my mentor, Jack Miller, my pastor that I’ve been speaking of through the day, for saying that Christians should preach the gospel to themselves. I think Jay was wrong on that.

In all of this, the FAMC will be hearing many voices. They would do well to determine which camp the voices are coming from. Each camp will yield radically different solutions to their endeavor.

paul

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