Living Faith

Happy Church Planting Day – 6 Protestant Lessons from a Catholic Saint


I have never had a shamrock shake from McDonalds.  I have never drank a single pint of green beer.  And I do not observe any Saints days.  But I do love St Patrick’s Day!  

I love it because I am a church planter.  And Patrick is perhaps the greatest of our tribe since the apostolic age ended.  His record of church planted has never been equaled.  His life is an inspiration to many even a thousand years after his death.  What he accomplished for God is remarkable. And if you care about planting churches, you should love St Patrick’s day as well!

Here are a few of the many lessons we can learn from his life.

1. God most often calls us to minister among people that you know

 Patrick knew the Irish.  he lived as a slave amongst them for many years prior to his escape.  His calling was based on his knowledge of these people.  Their needs, weaknesses, virtues, culture, language were already known to him.  And out of this knowledge came his passionate desire to share Christ with these people.  Some people do receive  Macedonian calls.  And the Holy Spirit has transported one man into the desert to share Christ with someone.  But these are for the most part the exception.

So while God may call you to move to another country for his work it is more likely that he wants you to share the Gospel with the other parents of your child’s hockey team.  Reach out to those closest to you and that you already know.  After all you already speak their language and understand their context.

2. Train the Called

Patrick did not begin as a trained pastor, church planter or  missionary.  He began as a man with a passion for the Gospel needs of a specific people. And a willingness to obtain the tools and education necessary to fulfill this calling.  He spent years in preparation and was sustained in this season by his knowledge of how great the need was.

Our modern practice seems to be to recruit future church planters for a specific city from among seminary students or recent graduates.  Nothing wrong with this, but the lesson from Patrick is that sometimes the man best suited to the particular ministry is already called, but not yet trained.

3. Go under the authority of the Church

Patrick had a burning passion to reach the Irish people.  And he was knowledgeable about the local context.  He knew the people & he was confident in his call, but he still waited for proper ecclesiastical sanction before he began his mission.

Some of the worst church planting shipwrecks are men that are supremely confident and knowledgable.  But they rush ahead of the process of discernment and ordination that their church has established.  By waiting Patrick went with the confidence that can only come from the confirmation of your call.  This doesn’t probably seem like a big deal when you are eager to get started.  But when it is time to face down the pagan kings of your culture, it makes all the difference in the world to know that you have brothers at your back.

4.  Never go alone

Some estimate that Patrick headed to ireland with as many as seventy on his ministry team.  He had ordained priests, seminary students, widows, and deacons.  His team had the full set of ministry skills necessary to serve as a fully functioning church.  And although having team equipped to that degree is not feasible in most contexts, the principle is valid.

Your team should include those on the ground with you committed to the ministry vision.   Both men and women serving locally.  And a virtual team of prayer supporters, donors, and fellow presbyters, and coaches that are assisting from afar.

5.  Give your life to your call

There was no going back for Patrick.  He was all in.  The mission to the Irish was his life.  It wasn’t just a stage in his ministry career plan.  His retirement plan was to continue ministry as long as he had strength to do so.

I know that God sometimes calls us to a specific work for a season.  but we should approach every call as if we intend to be there for life.

6. Build a gospel multiplication movement.

The Irish model was to plant a new congregation in a village or town.  And out of each congregation new leaders were identified to be trained for future church plants.  In this way each congregation joined in the long term mission of sharing the gospel with all of Ireland.

Planting a local congregation is not the ultimate goal of a church planting ministry.  It is a step in the overall mission of the Church.  And taking the gospel to world requires every congregation to take part in God’s mission.

So when St Patrick’s day rolls around each year, by all means enjoy your corned beef and your green beer.  But be sure to remember what his life was really about.  Preaching the gospel to those that need to hear it, and launching the greatest church planting movement in history.

Living Faith

A Year Ago Wes White Called Me…

It was a winter afternoon. I was working in my office, and the phone rang. I didn’t know immediately who could be calling me from South Dakota, but my phone service automatically screened the call. I heard the caller record his name, “Wes White.”

I paused…

I tried to recall the last controversial thing I had said online. I thought, “well now you’ve done it, you’ve got yourself in the crosshairs of the TR blogosphere.”

For some reason I took the call (of course it wasn’t just some reason, it was the Spirit nudging me toward Christ). I greeted Mr. White and we began one of those awkward cold calls which ministry leaders have from time to time. I kept thinking, “watch what you say! Be careful, or your presbytery will be getting a letter of concern!”

But a funny thing happened, Wes wasn’t looking for dirt, he was reaching out.  On several occasions, before this, we had volleyed emails back and forth, but none of them had ended well.  I had challenged him about his blog, and more specifically the comments he allowed on a site which carried his name. From those interactions, we seemed to have fundamental and irreconcilable differences. But on this day, he was calling to offer peace and to thank me for my pursuit. He was seeking to repair the bridges which he had burned in the past (I’ll let Wes be the one to tell you about the other people he contacted).

Eventually, we got over our awkwardness and began to talk honestly with each other. We talked about life and ministry. We soon found that for every one of the things we disagreed upon, there were ten or fifteen things we shared. After two hours we ended the call, but promised to speak again soon. I’m glad to say that we kept that promise, we spoke the next week, and the next week, and the next.  Over those weeks Wes and I disagreed, sometimes on significant issues, but we kept talking. We even found that on some issues he is the progressive and I’m the TR!

Eventually Wes removed his blog, seeking to redouble his efforts towards local ministry. By and large, I did the same.  But we kept calling each other. Month after month we talked.  Our interactions slowly moved from seeming like peace talks between warring tribes. They became talk between brothers and friends.

Now before you think that this post is just one long extended humble brag – let me say: Wes has helped me follow Christ way more than any of my emails helped him. He has encouraged and challenged me, and I’m glad to say that he is a friend. Wes is one of the first people I call when Im thinking through things in ministry. I praise God that he called, and that I was willing to answer my phone.

The next time you receive a call from someone you don’t want to talk to, consider what the Spirit might be doing. Remember, the Spirit who raised Christ from the dead is at work in His church. He can redeem the most broken situations.  Our God is even powerful enough to bring redemption in the blogosphere.

Wes and his beautiful family


James KA Smith
Church Issues, Current Issues, Editorial

What the PCA Could Learn from James K.A. Smith

The PCA is filled with Godly men, influencing the church and culture around us. The legacy left to us by men like Francis Schaeffer and C. Edward Koop, and continued on in projects like the Chalmers Center are some of the strengths of the PCA. Yet we are not perfect and have a lot that we can learn from men outside our specific tradition. We too need the larger body of Christ. One such man who has been shaping the thinking of many of us here at Vintage ’73 is James K.A. Smith. Continue reading

Ministry Praxis: Infant Baptism in Oklahoma City
Church Issues, Church Polity, Editorial, Living Faith, Theology, Uncategorized

Ministry Praxis: Infant Baptism in Oklahoma City

One of the “deal breakers” when planting a Presbyterian Church in Oklahoma City is infant baptism. Though this is a scriptural practice, baptismOklahoma has the highest percentage of Southern Baptist churches in the world. Most Oklahomans have never seen an infant baptism. In fact, this is one thing that continually gets lumped with dry, liturgical tradition that is a carry over from the Roman Catholic Church and something the Reformers did not have enough Scriptural grounding to change both the mode and recipients of this sacrament.

Continue reading


What We Can Learn from Evangelicals

Yesterday’s post was the first one I’ve written that warranted a text message from a dear friend who loved and hated it. While my friends and fellow presbyters who know me well know I am not fond of US Evangelicalism, I do believe there are things that we, in the PCA, can learn from them. (Note bene: this list is not an attempt at fully objective provable assertions, just personal observations and experiences and tons of reading) Continue reading

Church Issues, Current Issues, Editorial, Uncategorized

You Can’t Beat the Market

“If we start spending time with them, we’ll eventually be able to gain some influence and have a say.”– Said Every Presbyterian Wanting to Beevangelical Liked By the Cool Kids Ever Remember when the PCA used that oft-repeated claim “fastest growing denomination in the United States?” I am not sure if that applies any longer, but I still see it on many websites. I wish I’d never seen that phrase but I did use it to justify to concerned friends and family that I was not joining a cult when I left my Baptist roots to join with the “baby sprinklers.” There is something about the PCA when it comes to its relationship to American Evangelicalism, though. Our denomination seems to really crave the acceptance of Evangelicals. But, no matter how hard we try, we never seem to gain full admission. Continue reading

Debate in the 2013 Overtures Committee
Church Issues, Church Polity

Mandatory Reporting, Cooperation, and the Confessions

The hot topic at last month’s General Assembly of the PCA was the personal resolution on Child Sex Abuse offered by Pastor Mike Sloan. Bobby wrote extensively and clearly about the details of the argument and the rise and ultimate recommittal of that resolution. In the comments on Bobby’s article, and in the debate of the Overtures Committee, two issues with the resolution have appeared.

Without question, none of those who argue against the resolution do so in support of abuse. They are men who want to do what is best for the Church and the children in their local churches. The question is not on whether or not the PCA is against child abuse. The opposition raised centers on the validity of such a resolution or overture; can the General Assembly legislate the activity and policy of individual churches in this matter.

The first objection deals with the nature and extent of cooperation with the Civil Magistrate.

The paragraph in question is the second of the “Resolved” in the original document. It reads:

RESOLVED that we pledge our commitment to work and fully cooperate with duly appointed God-ordained government officials in exposing and bringing to justice all probable perpetrators, who morally and criminally harm the children placed in our trust, and not in any perceivable way display reluctance in fully cooperating with lawful authorities by attempting to handle the issue internally by subjecting either the supposed victim or alleged criminal perpetrator to private “church discipline” or relational “restoration” apart from the fulfillment of our mandated reporting duties to God-ordained government authorities; and be it further

This paragraph was quickly redacted as the Overtures Committee set to work on the resolution. Some folks are suspect of any sort of cooperation between the church and state. This was voiced by one commissioner at the Overtures Committee who said, “I know I am a southerner, but I find any mandatory cooperation with the government less than desirable. And I think that the GA mandating it won’t go over well where I am from.” Even among Two Kingdom advocates, this perspective is extreme, given the question at hand. Others claimed confessional support by saying that WCF XXXI only requires us to cooperate with the civil magistrate only when we are requested. This likely comes from WCF XXXI.5 This chapter pertains to the role of Synods and Councils and requires them to limit their time to ecclesiastical matters and not civil affairs. The original resolution is intended to address matters (possibly) inside our churches. The issue of child abuse and reporting is not simply an “out there’ problem, it is present, unfortunately, in our churches. This issue has far more to do with WCF XXIII than it does XXXI. Still others fear that since the law regarding mandatory reporting is different in every state, a national policy could create confusion and problems.

When it comes to the issue of mandatory reporting, the resolution does not go into detail on how you should handle mandatory reporting, just that you should handle it. This is vague enough to fit into any states laws, while specific enough to avoid situations that have plagued the Roman Catholic Church as well as the allegations against Sovereign Grace Ministries. In short, the resolution has teeth.

Debate in the 2013 Overtures Committee

Debate in the 2013 Overtures Committee

Further, a close look at WCF XXIII should give us the sense that mandatory reporting is not just allowable by the Confession, but encouraged by it. One of the primary purposes of the Civil Magistrate listed in WCF XXIII.1 is “for the punishment of evildoers”. (cf. 1 Peter 2:14) Failing to engage in mandatory reporting robs the civil magistrate of their God ordained office. Later in XXIII.3 the Confession says, “It is the duty of civil magistrates to protect the person…that no person be suffered…to offer any indignity, violence, abuse, or injury to any other person whatsoever:” It is the job of the civil magistrate to protect citizens from one another. The civil magistrate exists as a minister of God, a revenger to execute wrath on those that do evil. (Rom 13:4) To harbor, or protect, or even fail to report abuse would be a perversion of justice and a violation of the 9th Commandment as well as WLC 145.

For those who would still contend that the church should only cooperate with the civil magistrate in the cases where the magistrate request it, state laws mandating reporting should be seen as a standing and proper request.

The second area of concern among opponents of Pastor Sloan’s resolution is that the General Assembly would be overstepping its bounds. Some argue that the Assembly should not intervene and interpret at this level of detail. Others believe that the Confession and Scripture are sufficiently clear on this and no broad statement is needed. While we are a grassroots denomination, the PCA has seen fit to apply Scripture and the Confession in several areas in the past. With resolutions and position papers on Abortion (’78), Divorce (’79), Freemasonry (’87/’88), Pornography (’86), and Women in Combat (’01/’02) the Assembly has done just that. These national policies have been helpful guidelines for the churches in the PCA.

May God give the PCA strength to adopt a resolution with the teeth of Pastor Sloan’s original in Houston next year. It is both confessionally and scripturally sound; not to mention it being the right thing to do.

Church Issues, Current Issues, Uncategorized

Outraged by a Lack of Outrage


The 41st General Assembly of the Presbyterian Church in America ended last Friday. As usual, it was a week of close votes, parliamentary procedure, worship services, committee meetings, old friends reconnected, new friendships formed, positive results, negative results and lots of commentary in the post-GA wrap up. While our denomination talks a good game at the institutional level about cultural influence, I believe we missed the most important vote that would have made us a leader denomination and, most likely, united us as an Assembly.

When I was about six or seven, I really wanted to join our church’s after school club. My parents, however, forbade me. I spent months begging to join, but they said they were firm. There was something about the man who was in charge, they said. We do not trust him.
It was a hunch, for sure. Then, he left our church under a cloud of mystery and rumor. He showed up again, four or five years later, at a soccer game I played. He tried to recruit a couple of our players for his indoor league. A few months later, he was on the news due to an arrest for child molestation. This man moved from church to church and ministry to ministry, leaving just in the “nick of time,” only to get caught years later with shattered lives in his wake of his sexual sins against children.

What does that have to do with the 41st General Assembly? We debated the merits of whether or not paedocommunion is an allowable difference. Some, who spoke against this view, cited the protection of children as a reason. Yet, when we had the opportunity to pass Mike Sloan’s solid statement concerning the protection of children from sexual abuse [see here], it was dismantled in the overtures committee and presented to the Assembly in such a way that it offered little in terms of protection [see here]. The resolution was recommitted. Some sexual abuse watch blogs have had a field day with this and friends, who have been abused, have asked me “why?”

Some may argue that our standards already view sexual abuse as a sin and a crime. Others may say that we typically do not speak to social justice issues. My contention is this: had that been the case during the later Old Testament period, we may not have the writings of Amos, Joel and other minor prophets. The prophets wrote to people who were not following God’s law in loving him or their neighbor. The minor prophets recast the Law and the promises of the Messiah to folks whose Torah “already dealt with those issues.”

Sexual abuse is rampant within the United States and within churches. Whether you recognize it or not, most, if not all, of our churches have people who attend whose stories have been marred by sexual abuse. This is a social sin. This is a sin that is sometimes covered up within churches. This is a sin that is wrongly handled “in house.”

We must speak prophetically to this issue. We must not mince words. We must let our churches and members know that the PCA is a denomination that will fight for the safety and protection of our children. We must implore our churches that we will follow the law concerning the reporting of abuse. We should be outraged at the lack of outrage concerning this issue. Christians should be leading the way, not lagging behind.

As a denomination, we profess that we believe God loves children. We go further than our Baptist and Evangelical friends in our commitment to children because we baptize infants and declare that the Scriptures teach that the children of believers belong to God. We ought to be known as a group that loves children so much that our churches are viewed as communities where children are safe, believed and loved.

Psalm 23 describes Yahweh as a protector who guards his sheep with a rod and staff. As a pastor, I am called to protect the sheep as well. One way my church has done that is to have every single member undergo sexual abuse training and anyone who works with children undergoes background checks. When we planted, one of the first things we did was to develop a policy that would guard children. We talk about protecting our children in our new member’s class and publicly throughout the year. We love kids and follow the law.

My prayer for the PCA is that, over the next year, all of our presbyteries will adopt overtures that prophetically call each church to protect children. I am confident that next year’s General Assembly will see multiple overtures that we will adopt that declare to the world that we are for children – we are for reporting abuse – we are for shalom.

As we continue to engage in the post-GA wrap-up, let’s not get caught up only in the propositions and procedures – let’s remember people.

Church Polity

A Preview of the 2013 General Assembly of the PCA

5840033636_5497bd8b84_z As pastors, it is always difficult to balance the demands of local church ministry and thoughtful participation in our polity. When there are folks in need around us at our churches and the needs of the assembly are a far way off, it is tough to keep up. I confess that last year a couple of the overtures caught me off guard. This year as a matter of my own preparation and as a possible help to others I have put together a list of things that might be a big deal when the GA convenes in two weeks in Greenville, SC.

Insider Movements: In 2011, at the 39th General Assembly in Virginia Beach, some folks began to raise questions about the “Insider Movement(s)” and their effects on Bible translation. In particular, there was some concern about Wycliffe Bible Translators. The Assembly decided to appoint a study committee to work on the issue and report back. Their report was broken into two pieces, presented over two years. This year is the second part of the report and includes a minority report from one of the committee members. The Ad Interim Study committee has done great work, and Wycliffe has already began to reconsider their position. There is also a minority report to supplement the main report.

Overtures: This year’s slate of overtures is not very long, but there are a couple which will generate a healthy amount of debate. Here are a few that promise to be the most controversial:

  • Overture 7: This motion suggest that the General Assembly appoint a study committee to consider amending the Westminster Standards with regards to the language of the Sabbath.
  • Overture 8: This motion suggest that ministers must self report anytime they change any of their views. One side thinks this will cause ministers to be more frank with their views. The other side is scared this will create “witch-hunts”.
  • Overture 15: This motion is a little confusing for armchair commissioners. It suggests that if a lower court is commanded by higher court to have a trial, the lower court can refer the trial back to the higher court. This will give more power to the SJC, but it will also fix some of the current struggles with the Leithart and Meyers trials. Speaking of which…
  • Overtures 19-23: These overtures all deal with the trials of Peter Leithart (19-22) and Jeffery Meyers (23). Overture 19 could possibly be answered in reference to 20-22 in which 3 presbyteries have overtured the Standing Judicial Committee (SJC) to assume original jurisdiction in the Leithart case. This would essentially create a retrial at the SJC level. These overtures have been forwarded on to the SJC, which means they will not be considered at this GA, but they will certainly be talked about. Overture 23 asks the SJC to consider the Meyers trial. The SJC has previously considered the case abandoned since the man making the original complaint has left for another reformed denomination.
  • Nominating Committee/Standing Judicial Committee: There were some fireworks at the meeting of the nominating committee. The details are somewhat murky, but it seems that a few members of the SJC were replaced on the slate of nominees. Two candidates in particular, Fred Greco and Dominic Aquila, were not included on the nominating committees slate to the general assembly. You can see the ensuing internet dustup here and here. Given the nature of Overtures 19-23 and the implications of a possible retrial of Leithart and Meyers, expect the floor nominations to be more active than normal.

    Review of Presbytery Records: In what has become an annual event, the Review of Presbytery Records Committee has some recommendations regarding presbyteries tolerance of Paedocommunion. This year will be no different. There are 4 minority reports concerning Paedocommunion. There are also reports concerning the trials of Leithart and Meyers coming from RPR.

    The National Partnership: After the goings on at the Nominating Committee meeting in March, the Aquila Report ran a number of articles on a newly formed National Partnership for the PCA. This group of elders was met with some strong responses in the blogosphere from some corners of the PCA. While it may amount to nothing, expect that the composition of the Partnership and its effects on Assembly to be a hot topic among commissioners.

    What other issues do you see coming at this year’s assembly in June?

    Current Issues, Editorial

    The Aquila Report: News or Opinion?


    For many people, the jury is still out on whether the internet (and particularly the blogosphere) is helping or hindering the life of the PCA. While Vintage 73 might be pointed to as an example of a site which sometimes causes division–ahem, “let’s spilt the PCA“–our attempt with this site has been to communicate opinions with a spirit of charity. But let’s be honest, Vintage 73 is a small fry. We don’t write that much, and don’t get nearly the traffic that some of the other PCA blogs do. Without knowing the specifics, I’d wager that the Aquila Report, a split from Byfaith (led by Dominic Aquila, Don Clements, and Douglas Vos1) is definitely at the top of the heap of influential blog sites in the PCA.

    Now, no one will be shocked to learn that I don’t always agree with all the material put up on the Aquila Report. But, in many ways I’ve felt that the Aquila Report was moving in the right direction. They removed the commenting section from their site, and have moved to aggregating more of their content than writing it.

    Despite the many positive steps made by the staff of the Aquila Report, I am continually bothered by two important journalistic issues. Continue reading

    Church Issues, Editorial, Living Faith

    History of Christianity and Race in North America

    A few weeks ago, I (Bobby) was privileged to participate in a conversation on racial issues at Mt. Helm Baptist Church in Jackson, MS for the Bradley-Rhodes Conversation. Among those who spoke were Rev. CJ Rhodes, Dr. Anthony Bradley, Dr. Ligon Duncan and Phillip Holmes of the Reformed African-American Network. Mr. Holmes led a panel of white and black seminary and college students who discussed their views of race in the Church.

    I was asked to give an address that provided a history of the theological justification for racism, slavery and segregation in the US Church with a focus on the South. You can watch the address and other conversations here, but I closed with four actions that I perceive to be needs addressed by denominations, local churches and Christians. I will paste those below at the request of Dr. Ligon Duncan.

    Let me offer a few words about practical repentance and how I believe we can move forward. These are not intended to be comprehensive by any means.

    First, we need public confessions of repentance at denominational and institutional levels on the part of those whose history played a role in propagating racism. I realize that is not a popular stance in my own denomination, but in the book of Nehemiah, the Jewish people repented of the sins of their forefathers. This has to happen. I believe in denominations and I believe denominations, like my own, need to move beyond generic statements and move toward the pain. Because pain is honest and repentance will bring the seeds of reconciliation.

    Second, we need honest stories. When Propaganda’s rap “Precious Puritans” was released last year, the white Reformed world in the US went ballistic that he talked about the reality of Puritans and race. Yet, academics have talked about it for years. Academics have talked about the racist views of white Southern church leaders. Academics have told us about sexual, cultural and physical brutality. Academics have told us these stories that seminarians and pastors and parishoners do not know about their own theological forbearers. If the writer of the book of Judges wrote that story the way most white Christians understand the history of Christianity in the US, it would be propaganda, plain and simple. We need honest stories even when they are uncomfortable.

    Third, we need honest conversations and cross-cultural, cross-racial friendship and dialogue. We will never move past the sins of the past until we are willing to talk about it. I need to hear stories of my friends who get pulled over for “driving while black.” I need to hear stories about my friends whose parents and grandparents faced discrimination. I need to be told how my own privilege prevents me from understanding the world the way it does my African-American friends. I need to know. We need to talk about hard things, about social structures and the fact that there aren’t enough black Presbyterians and the fact that Evangelicalism will host Gospel Growth or Church Growth conferences but never explore the cultural and social issues of race and privilege.

    The last thing I will offer is this: we need a resurgence of prophetic Christianity. One of the things I have realized over the past few years is that politics and markets have reinforced the racial divide among Christians in the United States. Prophetic religion always challenges the status quo. It always speaks boldly. It always makes everyone uncomfortable. Prophetic religion is not left or right or black or white, but it is hungry to show that change is needed and that change is possible. I believe that prophetic Christianity will breathe life into the American Church and awake her from the complacency and captivity to the Republican and Democratic parties; awaken her from the power of the marketers and corporations and will persuade others to heed the radical words of Christ who calls each of us to take up our cross and follow him.


    So You Don’t Want a PCA Split?


    At least my doomsday post got people talking. It turns out most of you don’t want a PCA split. It also turns out that my wife’s greatest fears have come true, I’m reviled the interweb over. To many of the responses the question needs to be asked: what are you willing to do to see the PCA stay together? I’m not talking about what parts of the confessions are you willing to throw out. I’m asking you: what are you willing to fight for in our current denomination, and what are you will to let go of?

    Are you willing to Participate?

    According to Dr. Talyor’s Stated Clerk Report we have over 4,200 ministers in the PCA. It’s fair to assume that there are at least twice as many Ruling Elders. So we could have a rough estimate that there are  probably around 8000 eligible Pastors and Elders in the PCA. Now consider the fact that last year we had around 1,100 commissioners enrolled at General Assembly. This means that we had around 10% of the possible participation in the General Assembly last year. As I said in my previous article one of the problems we are facing is ostrich-iris(where men stick their head in the sand and ignore the larger church.) If you want to see the PCA healthy and vibrant are you will to actually show up and participate?

    How many of us are willing to move from celebrating to defending the shape of the PCA?

    Are you willing to recognize that the PCA can’t be static?

    Here is the reality, I’m not the smartest young guy in the denomination, (not by a long shot) and if I’m asking questions about the future of the PCA, you can be sure that many others are asking them as well.

    Everyone must realize that many of the men becoming pastors and elders in the PCA don’t have the same history as a generation before. We didn’t fight for the PCA, nor were all of us born into the PCA, it was something that we came to. This means that our relationship isn’t hard-fought, and it wasn’t handed to us by our fathers and grandfathers. Yet, even without those things we deeply care about the PCA. It isn’t the only Church, but it is the church where Christ has placed us.

    To my older Brothers and Fathers, are you will to trust men who are young enough to be your children, or even grandchildren? They will not make the same decisions as you, but are you willing to grow old in the PCA with other men taking up the helm? If the answer is no, we will see the PCA fracture.

    To those younger men, let me ask you:

    Are you willing to learn to be churchmen?

    So you don’t like the idea of a future where the PCA has broken up into several smaller denominational continents. Well then you better be careful about who you elect for leadership positions in the coming years. We are at the beginning of a major transition period as a denomination. Dr. Chapel’s replacement has yet to be named, but it does not seem very far off when we will see at least a few other positions open up.

    Regardless of some grumbling, the leadership in the permanent committees have done a fairly good job of not forcing a break up of the PCA, but this could change if the wrong people become the chairs/presidents of important permanent committees in the PCA.

    Most of the strongest responses I got to my first article came from people who celebrated and honored the diversity of the PCA, but we must see things as they are and realize that not everyone is so happy about this diversity. How many of us are willing to move from celebrating to defending the shape of the PCA?

    I’m asking questions about the future of the PCA, you can be sure that many others are asking them as well.

    Maybe its a cultural thing, or maybe it’s a knee jerk reaction to Angry Young Men, but sometimes we give a little too much deference in the wrong situations. My fear would be that, in a desire to be polite, we might avoid the hard discussions revolving around why certain men would pursue positions of influence in our denomination. It will be important to make sure that divisive men don’t pile up on our permanent committees.


    Let me say, as a final clarification, I have a lot of love for the PCA (she sheltered my family in some very stormy seasons) but I do feel a certain level of unease at the national level that I don’t often feel at the local level or regional level, and so I hope we can work together to bring resolution.