Tag Archives: Presbyterianism

from “Patheos”

Triple murder: ‘Ritualistic Presbyterian killing planned to coincide with the Blue Moon’
August 6, 2015
by: Fred Clark

 

 

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When confronted with horrific evil, our first presumption, regardless of evidence, should be to blame the Presbyterians.

Presbyterians, after all, are evil, monstrous others and we should fear them:
On Friday, July 31, three residents [two brothers and their mother] were found murdered in their home on Deerfield Drive in the coastal city of Pensacola. …
Their throats were slit, and [one victim] had a gun shot through his neck. As has been reported, the family was killed on Tues, July 28. and their deaths were caused by blunt force trauma by hammer. The police have ruled out robbery and are currently investigating.
This gruesome reality turned media frenzy after the department held an Aug. 4 news conference. During the opening speech, Sheriff David Morgan called the case “odd at best,” describing the family as reclusive. Then when he was asked about motive, he responded:
… initial research has led us to believe that there is a potential that it was a ritualistic killing … The method of the murder, blunt force traumas, slit throats, positions of bodies and then our person of interest has some ties to a faith or religion that is indicative of that.
When asked for more, Sheriff Morgan noted, “Well, again, the time of the blue moon every three years, the method of the murders and also our person of interest is known to practice this.” He was then asked directly “What religion?” Sheriff Morgan responded, “It is Presbyterianism.” The full news conference was uploaded to You Tube.
That was all it took. Within minutes, the local, national and, eventually, international media were reporting on the triple murder. “Presbyterian suspected in savage murder of family” reported the local CBS affiliate WKRG. The Washington Post announced, “Florida triple murder tied to ‘Presbyterianism’ and blue moon, police say.” And NOLA.com asked,”‘Presbyterianism’ and ‘blue moon’ behind Pensacola triple homicide?”
Shortly after, NBC quoted ECSO’s own Sgt. Andrew Hobbes saying, “It appears that this might be connected to some type of Calvinist ritual killing and possibly tied to the blue moon.”

Presbyterianism suddenly changed to Calvinism. Several ABC and CBS affiliates around the country picked up the wording change. For example, one in Texas reported, “Reformed ritual may be motive behind deaths of three family members in Fla.” And, the UK’s Daily Mail announced, “Florida family murdered with a hammer in ‘ritualistic Calvinist killing planned to coincide with the Blue Moon‘ ”
The weird leap by law enforcement and media to attribute this brutal crime to Presbyterianism is wholly unfounded. For one thing, the killings took place several days before the full moon or “blue moon” on July 31.

And in any case the sheriff just pulled that full moon stuff out of his backside — there’s no ritual or ceremonial importance to a blue moon in Presbyterianism. Nor is there any Presbyterian or Calvinist ritual that involves lethal violence, let alone — as the sheriff bizarrely suggested — a specific type of lethal violence involving a hammer and the particular positioning of the bodies of these victims.

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from Huff Post

NASHVILLE, Tenn. (RNS) Fans of a beloved contemporary Christian hymn won’t get any satisfaction in a new church hymnal.

The committee putting together a new hymnal for the Presbyterian Church (USA) dropped the popular hymn “In Christ Alone” because the song’s authors refused to change a phrase about the wrath of God.

The original lyrics say that “on that cross, as Jesus died, the wrath of God was satisfied.” The Presbyterian Committee on Congregational Song wanted to substitute the words, “the love of God was magnified.”

The song’s authors, Stuart Townend and Nashville resident Keith Getty, objected. So the committee voted to drop the song.

Critics say the proposed change was sparked by liberals wanting to take God’s wrath out of the hymnal. The committee says there’s plenty of wrath in the new hymnal.

Instead, the problem is the word “satisfied,” which the committee says refers to a specific view of theology that it rejects.

Debate over “In Christ Alone” is a mix of church politics, the touchy subject of updating hymn lyrics and rival views of what Jesus’ death on the cross meant.

The decision to drop the hymn wasn’t made lightly, said Mary Louise Bringle, a religion professor and hymnwriter who chaired the hymnal committee. It was complicated by a foul-up with the rights for the song.

Committee members had found a version of the hymn with the alternate text in the Celebrating Grace Hymnal, a Baptist hymnal published in 2010. They assumed the songwriters already had agreed to the change.

“We had every reason to think that this was an authorized text because it appeared in a recent hymnal,” Bringle said.

When it asked for permission to use the song, the committee learned that the song’s authors hadn’t approved the change.

Capitol CMG Publishing, which manages rights for “In Christ Alone,” said it is working with the hymnal’s publisher to fix the problem. Neither Getty nor the Celebrating Grace publisher was available for comment.

“We respect our songwriters and the integrity of their lyrics, and the intent of our request was to ensure the song retains the original lyrics as written by Keith Getty and Stuart Townend,” Capitol said in a prepared statement.

“Celebrating Grace Inc. is cooperating fully and is taking steps to make the correction in all distributed copies of the song, including the Celebrating Grace Hymnal.”

That left the committee in a bind, Bringle said. The Presbyterians’ new Glory to God hymnal, due out this fall, includes songs such as “O Sacred Head Now Wounded,” which talk about substitutionary atonement — the idea that Jesus took the place of sinners on the cross. It also includes songs about God’s wrath.

“People think that we’ve taken the wrath of God out of the hymnal,” Bringle said. “That’s not the case. It’s all over the hymnal. The issue was the word ‘satisfied.’”

That term was used by the medieval theologian Anselm, who argued that sins offended God’s honor, and someone had to die in order to satisfy his honor.

The 15-member committee rejected Anselm’s view and voted 9-6 to drop the hymn.

The Rev. Chris Joiner of First Presbyterian Church in Franklin, Tenn., agrees with that move. He said some of his church members are fans of the song and will be disappointed that it was dropped. But the words of the song don’t work, he said.

“That lyric comes close to saying that God killed Jesus,” he said. “The cross is not an instrument of God’s wrath.”

But the Rev. Scott Sauls, pastor of Christ Presbyterian Church in Nashville, disagrees. He said the word “satisfied” means that Jesus paid the whole price for sins.

“There’s no more work to be done,” said Sauls, whose congregation is part of the more conservative Presbyterian Church in America. “It is finished.”

Word about “In Christ Alone” being dropped spread slowly. Bringle wrote about it in the May issue of The Christian Century magazine, but it got little attention until it captured the attention of the blogosphere.

Timothy George, dean of Beeson Divinity School in Birmingham, Ala., criticized the committee in an online column called “No Squishy Love” at the conservative journal First Things.

George said he worries that the committee dropped the song because the idea of God’s wrath has become unpopular.

“I don’t see this as an isolated case,” he said in a phone interview. “It fits into a wider pattern of downplaying parts of Christian doctrine that are offensive.”

Other conservative bloggers such as David French of Columbia, Tenn., also criticized the committee, seeing its ruling as a sign that the committee was abandoning Christian doctrine. On Aug. 1, the committee issued a public statement defending its decision.

Bringle said the controversy proves that hymns still matter. People care about them and get upset if someone tries to change a song they love.

Mike Harland agrees.

Harland is the director of LifeWay Worship, the music department of the Nashville-based publisher affiliated with the Southern Baptists. He said he admires the Presbyterians for paying close attention to the lyrics of hymns because songs make emotional and intellectual connections with worshippers.

So the words in a hymnal matter.

“The faith of current generations and future generations is shaped by what we say and what we sing,” he said. “That’s why you stress over every word.”

(Bob Smietana writes for USA Today and the Tennessean in Nashville, Tenn.)

http://youtu.be/ENtL_li4GbE

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The Kirk and Gay Clergy – a Response by the Rev Louis Kinsey (copyright)

A Church of Scotland Blog written in the North East of Scotland

An Open Letter to the General Assembly of the Church of Scotland 2013

May 21, 2013

Dear Brothers and Sisters of the General Assembly 2013,

I wonder how you feel, now that twenty-four hours have passed since the debate on the Report of the Theological Commission. I wonder if you, like me, are only now beginning to realise what some of the implications of yesterday’s debate and decisions are going to be. I have to confess to you that I have spent all of last evening and today feeling under a great sadness. I was thinking about it today as I drove home from a funeral service, and then it occurred to me, the weight I am carrying deep in my heart is the weight of grief and bereavement. Something has died, and I think it is the Church of Scotland as we have known it. Do you feel the same? I know that some of our most senior Assembly office bearers, including the Moderator it would seem, have said that this is a triumph for church unity, and other things to that effect, but I just can’t see it that way, and I don’t think that my congregation will be able to see it that way, either.

I have to tell you that I am worried about how my congregation is going to react to your decision on Monday. Did you think about that sufficiently? My congregation loves the Church of Scotland, though for some of them it is more accurate now to say that they used to. Many of the members of my congregation grew up in the Church of Scotland and came to faith through its witness and work. They love its Reformed theology and worship, its biblical foundation, its long history of fighting for the truth of the eternal Gospel of our Lord and Saviour Jesus Christ.

But they feel that the Church of Scotland is giving on all of that up, and they feel that the Church of Scotland now despises them for wanting to hold on to the Bible and to the Confession of Faith. They feel that the Church of Scotland does not love them any more, and that their only crime is that they have been, well, a proper Church of Scotland congregation, that is to say, planted firmly on the bible as God’s word written.

Two years ago, our congregation lost a Session Clerk and a number of elders because of revisionist decisions taken by the General Assembly, and by the Presbytery prior to that, and in the period of time since, we have lost other members, too. I have to say that these brothers and sisters have remained with us, locally, because they love our fellowship and the bonds of love between us, but these are people, including bright, young people, who have renounced their Church of Scotland membership and no longer support the work of the Church of Scotland financially. They just don’t want to be members of the Church of Scotland. Can we afford that loss of life blood? I have spoken to those who can see themselves as ministers one day, but they feel that the Church of Scotland’s future is unsure and so they simply won’t offer themselves for assessment at this stage.

It grieves me that my congregation, faithful to the reformed standards of the Church of Scotland, is wounded and disturbed because the General Assembly upholds the wish of some to serve as ministers and in other posts whilst living in a way in which God has not permitted any of us to live which, paradoxically, you, the General Assembly, affirmed on Monday.

What advice do you give me? How will I hold them all together and encourage them to remain faithful to the Church of Scotland when you keep telling them that their beliefs and values are wrong and inconsequential, and that they should simply readjust their unbalanced priorities and get on with other, bigger things?

The Report of the Theological Commission

I have to say that I was dismayed by the treatment given to the Theological Commission in the presentation of its Report yesterday. The Commission had taken two years to prepare its full and comprehensive Report for us. I am guessing that there were difficult moments for all concerned in the Commission. It was a long Report, granted, and it wasn’t easy to read – perhaps it ought to have been much easier to read and shorter in length – but it was examining something truly important, the nature of marriage and sexuality, and the standards expected of those in the Church’s various forms of ministry.

It took me completely by surprise that at the end of the debate, you the General Assembly decided what you would do with the Report not on the basis of its analysis of biblical texts, nor by its reasoned argument about the Church of Scotland’s position within the world Church, and not even on the basis of Church history or theology, but on the grounds of what solution would enable us all to continue living under the same ecclesiastical roof. For those who look on, it must seem that the Church of Scotland is simply not able to make judgements on the basis of Holy Scripture, but only by sentiment and story, and by expediency and pragmatism. That is what some of the editorials are saying today, in any case.

I appreciate that the day was long, and that most of the Report’s time was given over to tidying things up. I also understand that unity is important, but surely unity can’t be the supreme and overriding principle by which we gauge every weighty decision that comes before our Church? Isn’t scripture the supreme rule by which all things should be judged, in the end, by a Reformed Church? Here we had a serious theological Report, which we ought to have had in the very first instance, instead of the Special Commission’s Report, and the General Assembly accepted a counter-proposal brought in at the very last minute and containing almost no theological or biblical underpinning whatsoever. I am just at a loss to know why that happened. I am confident that I am far from alone.

As an aside, I do fervently wish that the role of ex-Moderators in the life of the Church and in the processes of the General Assembly were given urgent consideration. Time after time the ex-Moderators work as a team, speaking en bloc and in support of one another, and the General Assembly is always minded to listen to their voice, as though their voice carries more weight than the voice of anyone else. Their contribution is almost never one that comes from a Reformed theological direction. I am of the view that at every Assembly, two past Moderators should assist the current Moderator, and that is that. All others should go and sit with the rest of the commissioners, and come to the Assembly once every 4-5 years, just like the rest of us. I believe that would be a popular change in the minds of many. They are de facto Bishops and their influence is handicapping the Church.

The Counter-Proposal 2d

Back on subject, let me ask you, with respect, why the counter-proposal in the name of the immediately ex-Moderator was so appealing to so many of you? It was last-minute and unprepared, and this caused the Assembly great difficulties. In fact, the present Moderator seemed to rebuke the ex-Moderator for his unpreparedness. She at least expressed her frustration with the difficulties the counter-proposal presented the Assembly because of its incompleteness. In fact, I don’t personally mind the fact that it was last minute. Sometimes the Holy Spirit moves us at the last moment, we all know that, but I wonder if the Convenor knew that this was coming? He didn’t seem to oppose the counter-proposal, and I apologise if he did but I missed it, but I think that he should have, because the counter-proposal puts the Church of Scotland in a position that many are today calling a fudge and an hypocrisy. And that is what was always likely to happen with something that was dropped on to lap of the Assembly at the last moment without sufficient time having been given to a reflection on the constitutional, ecclesiastical and legal ramifications of it all.

There was just no theological basis for the counter-proposal. No biblical warrant for it. No logical coherency about it. It makes no intellectual sense. It caught your heart strings because it was made with an emotional plea instead of being accompanied by critical thought about the implications of what it proposed. The counter-proposal you agreed to says that the Church of Scotland affirms the Church’s historic and current doctrine and practice in relation to human sexuality; nonetheless [it] permit[s] those Kirk Sessions who wish to depart from that doctrine and practice to do so. So, the Church’s investigation of human sexuality for twenty years until Monday has said, on each and every occasion, that homosexual practice is contrary to God’s will in every place in which sexuality is mentioned in the bible. In short, sin. You affirmed this and agreed with it. But yet you also agreed to allow Kirk Sessions and individual congregations to disregard this, and to disobey God, and to do what God nowhere permits, if they wish to. How can the Church of Scotland’s General Assembly be so double-minded?

Can you see, with the greatest respect, how ludicrous that looks?

I was staggered that it was an evangelical minister who suggested it to the Assembly. And it was evangelicals that vote for it. If they look back, they will see that Section 2d of the Deliverance was nothing more than the mirror-image of Section 2a. It handed moral freedom and licence to the revisionists. They are free to do what they want and act as they please, after Monday, for there will be few Kirk Sessions that will not want to be progressive and enlightened. I believe that the ex-Moderator moved the counter-proposal 2d for good reasons, as he saw it, but one of the manifold effects – and the many effects are only now about to make themselves known – was to allow elders the freedom to decide that their congregations can disregard God’s biblical instruction concerning human sexuality, which the Church of Scotland affirms, entirely as and when they please. It was a counter-proposal that appeased those in the evangelical wing of the Church who want to be able to say that the official position of the Church is heterosexual marriage, but what a hollow thing it is to be able to say that when every possible leeway has been given to Kirk Sessions to disregard it at will. In the end, facts on the ground are what count, and the facts on the ground are thoroughly revisionist.

What a price the evangelicals have paid.

The Future for Us All

Brothers and Sisters in the General Assembly, did you not wonder in the cold light of this morning what had been let out of Pandora’s Box? The effect on our denomination is now utterly unpredictable and the consequences are all simply unforeseeable. The ‘Mixed Economy’ that is now our ecclesiology is just a recipe for anarchy. It really means that anything goes, now. It is to the ecclesiology of the Church of Scotland what the phrase ‘broad Church’ is to the theology of the Kirk. A term that means the absence of doctrinal and moral certainties and boundaries. It is the relativisation of the Church of Scotland. The Congregations and Kirk Sessions can now do whatever they like.

It means, constitutionally, that Presbyteries no longer have final authority over congregations when it comes to doctrine and theology. Church discipline is no more. The precedent is set. Local churches can do what they like. It is no good arguing that this only applies to the matter of the same sex relationships and the ministry. If we say that, we are only acting discriminatorily and arbitrarily. Our supreme rule is no longer scripture. It is unity, at all costs. If an issue causes an unholy rumpus, threatening our unity, the General Assembly has set the precedent that within a mixed economy, anything will be allowed so long as we are all able to continue living under the same Church of Scotland roof.

If congregations can ignore the doctrine and theology of the Kirk when it comes to calling a minister in a civil partnership, why can’t Kirk Sessions ignore the doctrine and theology of the Kirk when it comes to baptizing adults who were baptized as infants but who experienced a powerful conversion later in life? If congregations can ignore the doctrine and theology of the Kirk when it comes to calling a minister in a civil partnership, why can’t Kirk Sessions ignore the doctrine and theology of the Kirk when it comes to ordaining only male elders, or inviting applications for vacant charges only from male candidates? If congregations can ignore the doctrine and theology of the Kirk when it comes to calling a minister in a civil partnership, why can’t Kirk Sessions ignore the doctrine and theology of the Kirk when it comes anything that threatens to cause a row and damage the peace and unity of the Church of Scotland?

We have, many are now saying, become Congregationalist. In one move, we have attacked Presbyterianism gravely, and all because a badly-prepared and ill-thought-out counter-motion, admittedly well-intentioned, came before the Assembly on Monday after a long day of procedural tidying up. And what of leadership? Is this not the abandonment of true church leadership within our Presbyterian polity? Have we not relinquished Presbyterian church leadership through the courts of the Church by telling Kirk Sessions that in spite of the Church’s historic and current doctrine and practice in relation to human sexuality, you can now do whatever you like? This was surely a counter-motion that ought to have been ruled as incompetent in its present state. I wonder if the Principal Clerk is not scratching his head somewhere and wondering how and when this might unravel?

The future for all of us within the Kirk is now uncertain. The revisionists have what they wanted, the room and space for those in same sex relationships to be ordained and inducted without hindrance. Some of the evangelicals have what they want, the title deeds to the Church’s doctrine of sexuality, as it were, though the revisionists occupy the house, to be exact. It is interesting to hear some evangelicals calling this the best of the worst possible outcomes – damage limitation.

For my part, I would rather have lost the debate having argued from the standpoint of God’s unchanging word than to have won some form of victory or achieved some sort of damage limitation having argued for nothing more than the pragmatism of holding the denomination together at all costs.

No one is truly happy. The problems for members of Presbyteries are yet to come. Kirk Sessions may call ministers who are in same sex relationships, but will evangelical Moderators feel able to officiate at such services of ordination and induction, and will evangelical Presbytery Clerks feel able to perform the necessary administration in connection with a congregation’s call? Will evangelical Presbyters feel able to come to the Lord’s Table when repentance for sexual unchastity is not a pre-requisite? How many Church of Scotland members are going to leave and withdraw their financial support?

Brothers are Sisters in the General Assembly, Monday’s decision was a vote for chaos and uncertainty. I say all of this because I serve the Church of Scotland and have devoted my life and strength to it, and have done so in some demanding contexts. Proverbs 27.6 says that the ‘Wounds from a friend can be trusted, but an enemy multiplies kisses.’ It is only from someone who truly cares that words of truth can come. No good is done by agreeing with a decision that was made on the basis of few facts and slender consideration, and which brings untold difficulty, even if that decision has come from a General Assembly of the Church of Scotland. I speak to you with respect. It is only because my ordination vow was to acknowledge the Presbyterian Government of the Church to be agreeable to the Word of God that I say all of this. We are now in danger of abandoning Presbyterian Church government, or at least of becoming a mixed economy of Presbyterianism when it suits us, and Congregationalism when things get too hard and challenging, and when tough talking needs to take place.

Something has died, and I think there is no going back.

I will, of course, continue to be subject in the Lord to the Presbytery and to the superior courts of the Church, as long as the courts of the Church do not require me to compromise my loyalty to the Lord of the Church.

Soli Deo Gloria

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