Gospel Coalition Haiku

Why does a complementarian organization promote a congregation that belongs to a communion that ordains women?

Here‘s an explanation of complementarianism’s importance from TGC poobahs:

Probably all of us who share The Gospel Coalition’s vision to renew our faith in the gospel of Christ and to reform our ministry practices to conform fully to the Scriptures have been asked, “So why is TGC complementarian? Are you saying only those who uphold male leadership in the home and church believe the gospel?”

If you’ve ever wondered and asked the question yourself, we hope you’ll watch this video featuring TGC founders Don Carson, Tim Keller, and John Piper. Keller opens with a hermeneutical argument about what sometimes happens when we apply arguments in favor of egalitarianism to biblical passages that relate directly to the gospel. He also explains why TGC’s confessional statement and theological vision for ministry go beyond basic gospel doctrines to include such issues as gender roles. As Piper explains, TGC wants to say things that protect the gospel, display the gospel, and release the gospel for human flourishing. And our current age demands that believers model and argue the biblical case for Christ-like headship.

“We live in a culture where for the last 30 or 40 years, the collapse of the meaning of biblical masculinity has not produced a beautiful egalitarian society,” Piper observes. “It has produced a brutal masculine society.”

Here‘s a profile of puff piece on Hope Church, the largest Presbyterian Church in the nation (even larger than Redeemer NYC) that avoids questions about gender by featuring the topics of race and ethnicity:

The principles were solid: Churches should reflect their neighborhoods, and relationships are a good way to show God’s love to the unchurched. But the results were decidedly monoethnic congregations.

Within 20 years, Hope was the largest church in Memphis, regularly drawing 7,000 worshipers each weekend. But in a city that was nearly 60 percent black, less than 1 percent of them were African American.

At first, Hope reflected its neighborhood. The city to Hope’s south—Germantown—was 93 percent white in 2000, and 90 percent white in 2010. But its county—Shelby—fell from 47 percent white in 2000 to 41 percent white in 2010. And Cordova, the small suburb where Hope sits, dropped from nearly all white in 1988 to 68 percent white in 2010.

So Strickland and Morris set out to do what had never successfully been done before—to convert a white megachurch into a multiracial congregation.

They’re doing it.

Today, one out of five people who attends Hope is black. Of the 106 staff, 18 are nonwhite—including the senior pastor. The congregation sings hymns, contemporary Christian, and black gospel. Members work in predominately black, underresourced neighborhoods in north Memphis together through Hope’s community development corporation. They attend biannual three-day urban plunges and regularly spend eight weeks eating dinner with someone of another ethnicity.

Here’s the Evangelical Presbyterian Church’s statement on women’s ordination (Position Paper, 1984):

Thus, while some churches may ordain women and some may decline to do so, neither position is essential to the existence of the church. Since people of good faith who equally love the Lord and hold to the infallibility of Scripture differ on this issue, and since uniformity of view and practice is not essential to the existence of the visible church, the Evangelical Presbyterian Church has chosen to leave this decision to the Spirit-guided consciences of particular congregations concerning the ordination of women as elders and deacons, and to the presbyteries concerning the ordination of women as ministers.

It is in this context that the Evangelical Presbyterian Church states in its Book of Govern-ment, Chapter 6, titled “Rights Reserved to a Local Church” that “The local church has the right to elect its own officers” (6-2). This right is guaranteed in perpetuity.

Does this mean that race trumps gender?

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If Lecrae Can Leave, Why Can’t Orthodox Presbyterians Get Out

Some of us have been saying for a while that Reformed Protestants are not evangelical, but the standard scholarship puts conservative Presbyterians squarely in the evangelical camp. Those different assessments of Presbyterian and evangelical relations make the recent discussion of Lecrae’s departure from white evangelicalism seem partial and shortsighted. But they should give confessional Presbyterians sympathy with black Protestants.

For instance, notice what happens if you change words in Raymond Chang’s defense of Lecrae:

We need to be aware of how we bring unconscious biases to our own litmus tests of whether people of color Orthodox Presbyterians are theologically correct enough based on their emphasis on justice doctrinal issues. Often times, people of color are viewed with greater scrutiny simply because of their skin tone dress. We need to be concerned with the ways our political commitments co-opt our faith commitments. The fact that people equate Christians with a particular political party is problematic, especially if we consider how both parties are deeply flawed. We need to redefine our understanding of organizational fit. This means we need to reconsider what it means to be equipped. For example, is someone equipped for the pastorate if they have racist heterodox tendencies or beliefs? And who gets to decide if they do, white people or the people they disparage?

We also need to be mindful of how networks and credibility is established. Consider who is promoted within evangelicalism through publishing deals. If a Christian publisher looks through their catalogues and white people overwhelmingly occupy the authorial space, it is likely because the people they have come across were developed through their white evangelical network. Consider who speaks at conferences like The Gospel Coalition and Together for the Gospel and you’ll see how people who had local or regional platforms, now have national or international ones. Whether you are aware of it or not, we normalize whiteness in evangelicalism by having an overwhelming majority of white speakers and only one or two plenary speakers of color Orthodox Presbyterians. Consider the ways in which people get mentored. There are tremendous barriers to mentorship felt by Christians of color Orthodox Presbyterians who would say they hold the same faith commitments and convictions as evangelicals do, but don’t either know or have an entry point into these networks (I fortunately, had people who helped me navigate in, but I am a part of the exception, not the rule). Consider who is appointed the most senior level leadership roles and how they are found and determined upon. It cannot be true that only white people are “called” to these positions of authority and influence and people of color Orthodox Presbyterians are not.

If white evangelicalism is serious about representing the unity Christ calls us to in this world, this means you cannot find successors who preach like you do, see the world like you do, and share the same skin tonefashion as you. This means Thabiti Anyabwile or Bryan Lorritts (or any of the small handful of others) Carl Trueman cannot be the only black preachers Orthodox Presbyterian in your conferences (despite their his wonderful gifts). This means that conferences need to provide substantial opportunities for Asians and Latinos and Native Americans Presbyterians, Lutherans, and Reformed to speak as well. This means that senior leadership at churches cannot be satisfied with a disproportionate percentage of white pastors/elders to non-white confessional pastors/elders.

Further, we need to look deeply into the reasons why leaders of color Orthodox Presbyterians who occupy the top spots in Christian (evangelical) organizations and churches do not last. This means we need to have the humility to listen, but not just listen, and act upon the problems we see. This also means evangelicalism needs to allow people of color Orthodox Presbyterians to speak for themselves and on their own terms. We also need to create pipelines for evangelicals of color confessional Protestants to grow in leadership opportunities (see what Intervarsity did with the Daniel Project) because we know that leadership matters and that leadership shapes organizations.

Of course, the difference is that Orthodox Presbyterians already have their own institutions and structures. That institutional basis means that OP’s aren’t necessarily jonesing for leadership in TGC. Since that is true, and since the freedom of religion means that all Protestants have the opportunity to form their own structures (which the black church already has), then why is it that Christians of color or some Orthodox Presbyterians aspire to receive the imprimatur of John Piper, D. A. Carson, and Tim Keller?

Sovereign Grace Ministries is not Neo-Calvinist

Someone needs to issue a correction:

While sex abuse scandals in the Roman Catholic Church made headlines in the early 2000s and were the focus of the critically-acclaimed film Spotlight, Evangelical Protestants have had their own share of child sex abuse allegations. In 2013, Sovereign Grace Ministries (SGM), a network of about 80 evangelical Neo-Calvinist churches headquartered in Louisville, Kentucky, faced a an amended class action civil lawsuit filed by 11 plaintiffs alleging church leaders of covering up child sex abuse crimes through the 1980s and 90s, and requesting about $50 million dollars in damages against SGM (a judge dismissed nine of the eleven plaintiffs based on an expired statute of limitations, and the other two on a question of jurisdiction).

New Calvinism is not Neo-Calvinism. It’s easy to tell the difference. New Calvinists don’t use Queen Wilhelmina Mints during the preaching of the word.

What Does Reformed Modify?

Hint: the body of Christ we call church.

Kevin DeYoung defends a wide berth for Reformed Protestantism and quotes Herman Bavinck for support:

In particular, Bavinck claims, “From the outset Reformed theology in North America displayed a variety of diverse forms.” He then goes on to mention the arrivals of the Episcopal Church (1607), the Dutch Reformed (1609), the Congregationalists (1620), the Quakers (1680), the Baptists (1639), the Methodists (1735 with Wesley and 1738 with Whitefield), and finally the German churches. “Almost all of these churches and currents in these churches,” Bavinck observes, “were of Calvinistic origin. Of all religious movements in America, Calvinism has been the most vigorous. It is not limited to one church or other, but—in a variety of modifications—constitutes the animating element in Congregational, Baptist, Presbyterian, Dutch Reformed, and German Reformed churches, and so forth” (1.201). In other words, not only is Bavinck comfortable using Calvinism has a synonym for Reformed theology (in this instance at least), he also has no problem affirming that Calvinism was not limited to one tradition alone but constituted the “animating element” in a variety of churches. Calvinism, as opposed to Lutheranism, flourished in colonial America as the typical orthodox, Reformational, sola scriptura-sola fide alternative to the various forms of comprised Arminianism and heterodox Socinianism.

The problem with this historically speaking, for starters, is that Lutheranism did precede Calvinism and so you could conceivably attribute all the variety of Calvinism to Lutheranism as the original Protestantism. Granted, the lines of continuity between Reformed Protestantism and the North American colonial churches were stronger than with Lutheranism. But that is much more a function of British Protestantism and what happened to Calvinism (or what didn’t) within the Church of England, the Union of England and Scotland, and the Puritans. British Protestantism turned Calvinism into a proverbial hot house of Calvinisms. This was not the case among the Dutch Calvinists who planted Reformed churches in North America. The colony of New Netherlands actually excluded Quakers and Lutherans, and enjoyed much greater uniformity than the Old World Dutch were capable of enforcing. Remember, the Netherlands, despite Dort, welcomed Descartes, Spinoza, and Anabaptists.

But aside from the history, the question is one of arbitrariness. If John MacArthur can exclude charismatics from being Reformed even though he doesn’t belong to a Reformed church, or if The Gospel Coalition can set up a tent broad enough to include disciplined Southern Baptists and wobbly PCA ministers, Calvinism, like evangelicalism, becomes simply what pleases the excluder/includer. Add to that the reality that conservative Presbyterian and Reformed communions invested great energy and resources to distinguishing themselves from communions, like DeYoung’s, those that are Reformed primarily in name rather than substance, and you begin to see why some Reformed Protestants are eager to give coherence to their wing of Western Christianity. I don’t mean that as a cheap shot. But so far, folks like MacArthur and the Gospel Allies have yet to acknowledge the hard work done by Reformed Christians to defend and maintain the ministry of word and sacrament within disciplined (read Reformed) churches. We had thought the task of reforming the church was arduous and long, but now you hold a conference or set up a blog and — voila — it’s Calvinism.

Dictionaries revise definitions all the time. But users of words and grammarians don’t approve of the revisions. The question comes down to whose pay grade it is to establish Calvinism’s meaning. Celebrity pastors? Parachurch agencies? Or church councils? I’m pretty sure I know how Calvin, Bucer, Knox, and Ursinus would vote. Do they carry as much clout as John Piper? As Bud Dickman is wont to say, “well. . .”