If you’re not grieved by the infidelity of the church, then with this post you’ll find little relevance.
Churches don’t become apostate overnight. Apostasy begins with elders having a faith and practice that is contrary to their confessional standards.
Within the confessional pale, elders don’t typically deny their ordination vows overtly. It’s rare that an elder takes the initiative of disclosing conscious theological shifts in faith and practice since the assumption of his ordination vows. A contributing factor to the rarity of such truthful disclosure is the pervasive practice of ordaining unqualified men to the office of elder.
Apropos, if an elder doesn’t internalize what he vows to uphold, how can he state any differences – if not now, then later? Can a man announce a change in conviction without first having conviction? Can a man contend for that which he is so unfamiliar? If a man cannot teach his Confession, how can it be discerned by himself or others whether he truly grasps it? How many elders are apt to teach their Confession? Which is not to ask whether one is capable of uncritically parroting A.A. Hodge or G.I. Williamson on the Confession, which too can be rare.
The deception of self and others entailed by not considering the weightiness of entering into ordination vows soberly and fearfully cannot but end in sin, including full blown apostasy unless God grants repentance. Consider, did the apostate overseers in the PCUSA fall away from truth embraced, or is it more likely they never cherished the truth they vowed to have received and adopted? Congregant beware. Mere casual acquaintance with a church’s Confession has no place among ordained servants. Yet can one truthfully maintain that’s not where much of the Reformed church finds herself today? How do churches become apostate? What’s their attitude along the way? How are our NAPARC churches doing in 2022? What’s the responsibility of congregants?
There are innumerable understandings, teachings and practices within “confessional” NAPARC churches that constitute not just stated differences but outright exceptions to the Westminster standards and the Three Forms of Unity. Yet too often the elders who approve, teach, and practice such things say they don’t take exceptions to the Standards. Such ordained men, at best, are guilty of denying their vows in ignorance rather than knowingly – until such time they’re confronted for the first time with their confessional ignorance and infidelity. Then, the lesser violation gives way to greater, unless God grants a change of heart. Again, consider for instance the PCUSA. Consider from whence we came, including the need for the Protestant Reformation. When doctrinal exceptions are intentional, there’s usually a self-ascribing of nobility from elders who seek to liberate themselves and the oppressed from the bondage of passé dogma that has in their estimation fulfilled its purpose. Neither Confession nor conscience walls in such crusaders. That’s why congregants need eyes to see and ears to hear.
A charge to congregants:
Most congregants don’t care about many teachings of the historical Reformed church. As sad as that might be, one might still hope that all congregants would be concerned if their overseers were untrue to their ordination vows. In other words, if the average congregant’s lament isn’t with a particular teaching or practice from within that opposes the church’s stated doctrinal standards, shouldn’t their grievance at least be with the integrity of the shepherds who deny what they vowed before God to uphold? If not, then how would the sheep not deserve the shepherds they’ve elected?
This is not to shift blame from pulpit to pew, but it is the foolish congregant who does not care whether her overseers uphold confessional doctrine that she is indifferent to or even opposes. We’re no longer talking merely about an elder’s doctrinal convictions but instead the caliber of his Christian character. It’s one thing not to affirm confessional doctrine, or even teach contrary to the Reformed confessions to sheep who aren’t well versed in the truth. But to posture oneself as confessional in the process is to intentionally mislead the sheep, now hypocritically, while sowing the seeds of apostasy. It’s a fair question to ask whether the average layperson has become more concerned with constitutional representation from our civil leaders than confessional fidelity from our spiritual ones. Again, what’s the congregant’s role in any of this anyway?
Creaturely concerns and the 3 C’s vs confessional standards:
For most congregants, what seems to matter most is what I’ve recently coined the 3 C’s: Community. Comfort. Convenience. When such creaturely concerns of congregants take precedent over another 3 C’s (a confessional cause for Christ), it’s just a matter of time until the proverbial frog-congregant cooks in the kettle.
A settled willingness to float downstream affords great latitude for pastors and preachers to push agendas rather than faithfully explicate God’s word in accordance to confessional standards. Under such conditions, the congregant whose utmost allegiance is to Christ rather than the 3 C’s will peaceably and appropriately voice concerns, leave or both. It’s not a Christian option to idly stand by as apostasy sets in.
History repeats itself:
In this one respect, the Reformed church resembles Romanism. Not to know what your overseers are to believe and teach is to follow glibly after both nothing and anything. As the old adage goes, if you don’t stand for something eventually you’ll fall for everything.
Did the PCUSA become the harlot she now is without first flirting with doctrinal infidelity? Again, how do churches become apostate? What’s their attitude along the way? How are our NAPARC churches doing in 2022? What’s the responsibility of congregants?
Be in prayer for the forthcoming NAPARC General Assemblies. Pray for your elders, and perhaps pray most earnestly for yourselves to discern according to your gifts of understanding and respective places of calling.
Infidelity Part 2, check it out.
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