Toward a Y'all Hermeneutic

Dear Church Family,

Merriam-Webster defines the word ‘hermeneutic’ as ‘a method or principle of interpretation.’ Seminaries teach courses on biblical hermeneutics or how to interpret the Bible. But everyone – whether they’ve studied or not – has a hermeneutic, or method of interpreting the Bible. And, a person’s hermeneutic is often informed by many things: past experiences, socio-economic context, culture, etc. Yet, the goal is that as we continually read and study the Scriptures, our hermeneutic will become more and more informed by Scripture itself.

In my own personal experience, I have found that many Christians have a hermeneutic that is individualistic rather than corporate – as if the Bible is speaking only to “you” (as an individual Christian) rather than to “y’all” (as the Church of Jesus Christ). Of course, we must make personal applications for ourselves as individuals as we read God’s Word; however, by and large, the Scriptures were written not to believers as individuals, but to believers as God’s household.

So, in an effort to help us avoid what comedian Brian Regan calls “the me monster” and to help us form a better “y’all hermeneutic,” let’s look at just one passage from God’s Word. Philippians 2:12-13 is often interpreted with a “you hermeneutic” when it actually calls for a “y’all hermeneutic.” Here’s the passage:

So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; for it is God who is at work in you, both to will and to work for His good pleasure. (Philippians 2:12-13)

 

Unfortunately, the end of verse 12 is often quoted out of context as a caveat to the assurance of salvation. If you’ve been around the church for any length of time, you may have heard someone say something like this: “Yes, it’s true, you can have assurance of your salvation, but remember, you must ‘work out your salvation with fear and trembling.’”

Well, here’s where a proper “y’all hermeneutic” is helpful. While the word “salvation” is singular, every instance of the word “you” in this passage is not singular, but plural. The Apostle Paul is not saying, “Each one of you is on your own. Everyone has his or her own salvation to work out.” No, he’s emphasizing the corporate nature of the one gift of salvation: “You, the people of God, the Church – all y’all – have been given this gift by the work of Christ – this gift of salvation – in which you all are participating. Therefore, work it out together. Work it out together with fear and trembling – with awe and wonder – because God is the One who is at work in y’all.”

The idea of “working it out” is sort of like when you make a pie crust and you knead the lump of dough, working it out onto the counter until it is a perfect circle for the crust. So, Paul is admonishing the church to remember that they are all called to work out the benefits of salvation to all members of the church, to lovingly serve one another in peace and in unity: work out all y’alls’ salvation with fear and trembling; for it is God who is at work in y’all, both to will and to work for His good pleasure.

So, rather than a call to become introspective and think only about ourselves, this is actually a command to be more concerned about the interests of others in the church.

The Context of Philippians

This insight that we gain from a “y’all hermeneutic” fits in the overall context of the entire book of Philippians. In the first chapter, Paul has already encouraged them to “stand firm in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1:27). Later in chapter 2, he will go on to commend Timothy to them because he is uniquely and genuinely concerned for their welfare (Philippians 2:20). In chapter 3, he teaches them to follow his and others in the church as examples of how to walk in the Christian faith (Philippians 3:17). And, in chapter 4, he urges two women in the church who are in conflict with one another to “live in harmony in the Lord” (Philippians 4:2) and he acknowledges the service of Epaphroditus to himself on behalf of the church in Philippi as “an acceptable sacrifice, well-pleasing to God” (Philippians 4:18).

The Immediate Context

This idea of “working out all y’alls’ salvation with fear and trembling” as a call to pursue peace and unity among God’s household of faith also fits in the immediate context of Philippians 2:12-13, as well. In the opening verses of this chapter, Paul says,

Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves. (Philippians 2:1-3).

 

And then, immediately following, he explains what it means to “work out y’alls’ salvation with fear and trembling”:

Do all things without grumbling or disputing; so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain. (Philippians 2:14-16).

 

Conclusion

We’ve considered just one passage of Scripture where a “y’all hermeneutic” helps us to better understand and apply God’s Word for our lives, but a basic “y’all hermeneutic” will help us throughout our study of God’s Word. In the sermon this coming Sunday, we will be considering God’s call to submit to His Fatherly discipline (Hebrews 12:4-17). But, we’ll miss the entire point if we don’t approach this passage with a proper “y’all hermeneutic.” When we do, we will see that God disciplines us as sons in the household of faith – in the church – as we “pursue peace with all men” (Hebrews 12:14).

As O. Palmer Robertson writes, the book of Hebrews “stresses the mutual unity of the members of the community of the saved with one another. Since the wilderness journey toward the promises of God involves a collective pilgrimage, each member must preserve a collective consciousness” (God’s People in the Wilderness: The Church in Hebrews, 60).

I look forward to worshipping with y’all on Sunday!

The Lord be with you!
- Pastor Peter M. Dietsch

The Gospel in a Consumeristic Age

Dear Church Family,

In the sermon this past Sunday, I mentioned “Moralistic Therapeutic Deism” (MTD). You can read more about it through the hyperlink to the Wikipedia article. For our purposes on Sunday, however, we talked about just one of the tenets of MTD: “the central goal of life is to be happy and to feel good about oneself.”

It strikes me that this tenet is a result of and reinforced by most all of the marketing strategies that we encounter in our present-day Western culture: in order to get people to buy their products, marketers attempt to convince potential buyers that their product will make us happy and make us feel good about ourselves. This sort of marketing strategy has unfortunately become so common and second-nature to us that we often fail to see it. Even worse, this marketing strategy has infiltrated our churches such that the gospel of Jesus Christ is packaged and presented as just another commodity on the open market that will meet this therapeutic goal.

As I was thinking on these things, I was reminded of an article that I read years ago by Tyler Wigg-Stevenson entitled, “Jesus Is Not a Brand: Why it is dangerous to make evangelism another form of marketing.” I encourage you to read the article, but at this point I would like to summarize and interact with his main points.

Understanding Our Consumeristic Culture

Wigg-Stevenson defines marketing as “all the activities that help organizations identify and shape the wants of target consumers and then try to satisfy those consumers better than competitors do.” And his main premise is this: “Marketing has problems if it makes the consumer pant for the dead opposite of what you are trying to sell.”

If the prime directives for the church are to be disciples of Jesus Christ and then to make disciples of Jesus Christ of all the nations, then the question that we, as a church, must ask ourselves is this: How do we ensure that the ways in which we present the truth claims of Jesus Christ are commensurate with the message that we are trying to communicate? “Marketing is not a values-neutral language” writes Wigg-Stevenson, and since many people have been shaped by marketing strategists such that they will naturally filter what Christians say through consumerist eyes, we must be careful to not portray Jesus and the gospel as “just another brand.”

Marshall McLuhan famously said, “The medium is the message.” Specifically, McLuhan had in mind that the means of communication usually overwhelm and often displace the actual content of the message. In other words, how you communicate something is just as important, if not more important, than what you are trying to communicate.

So, what’s the answer? Well, to use another term coined by Marshall McLuhan, we can’t change the ways in which our “global village” operates. Wigg-Stevenson puts it this way, “All communication will be perceived as marketing. All self-presentation, even church advertising, will be perceived as branding. And all outreach will be viewed as sales. There is nothing we can do to change this context.”

Yet, Wigg-Stevenson suggests a two-fold answer to the dilemma of a marketing-saturated world: First, we must recognize “the attributes and values of consumerism.” Second, “the church can then intentionally develop practices of discipleship that cut against them, so that we will not unwittingly bow to the altar of Brand Jesus.”

Interestingly, we find that this is precisely the methodology which was employed by Jesus and the Apostles in the New Testament. As Jesus pressed His Disciples to come to grips with who He really was, He forced them past the false interpretations of the world (some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets) to embrace Him as “the Christ, the Son of the living God” (Matthew 16:13-16). When Paul stood before the elite of Athens in the Areopagus to declare the “new teaching” that he was proclaiming, he began with statements that showed that he understood their false beliefs, but then he immediately cut against their polytheistic world-view to declare that there indeed is one true God, the Lord of heaven and earth, who created man in His image and who will one day “judge the world in righteousness through a Man whom He has appointed” (Acts 17:19-34).

Combatting the Assumptions of Our Consumeristic Culture

Yet, the question remains: How, in our culture, do we intentionally develop practices of discipleship that cut against the attributes and values of consumerism? Wigg-Stevenson describes four key ways in which the “spirituality of consumerism” conflicts with the Christian life:

1. Self-creation: “I am what I buy” vs. the Lordship of Christ. Often, preaching and evangelism focuses on the benefits of becoming a Christian (which is actually very much like the sales-pitches that one finds in the market place). We present Christ this way because we recognize that everyone is in search of meaning in their lives. Instead of becoming salesmen, however, we ought to present the Gospel not as a ticket to heaven, but as a doorway into the whole story of God – that we belong, all that we are and will be, to God.

2. Discontent: Discontent vs. the sufficiency of Christ. Marketers know that if their product meets all one’s needs and makes one content, then the consumer will not need to come back for more. So, planned obsolescence is built into every product. This puts consumers on a perpetual quest for comfort and happiness-inducing products that don’t do what they say, and in the end, can’t bring contentment at all. Through a persevering commitment to the life of a disciple of Christ, however, we learn that life in Him is about becoming satisfied with just one thing: the Lord who gives us strength (Philippians 4:11-13). God calls us to diligently pursue rest in Christ such that we may learn that only His love will satisfy the deepest longings of our hearts.

3. Relativism: Brand relativism vs. the supremacy of Christ. If we were to honestly compare competing brands of like items, we would recognize that quality is based on the criteria of the consumer. Whether a sports car is better than a sedan is based, not upon something in the car, but upon the criteria by which you judge that car. In the Christian life, however, Jesus is objectively superior, regardless. Jesus’ value is not relative. One of the places that we see this most evident is as we celebrate the Lord’s supper, celebrating His matchless worth as our Redeemer and Lord. When Jesus says, “This is My body which is given for you; do this in remembrance of Me” (Luke 22:19), He is calling us to recognize His objective worth, and how His worth makes us worthy.

4. Fragmentation: Fragmentation vs. unity in Christ. Among contemporary church growth philosophies, targeting niche groups of people (based on age, race, socio-economic status, family status, etc.) is common. Gravitating toward those who are similar to oneself will naturally happen, but in the church, we ought to do everything possible to reach all peoples, and to incorporate all peoples into as much of the life of the church as possible. We know that “there is no partiality with God” (Romans 2:11). Union with Christ is therefore universal.

A Biblical Counter-Consumerist Strategy

Again, I encourage you to read this very interesting and thought-provoking article; however, here are my own thoughts and applications. Three things that we ought to emphasize as a church in defiance of the wisdom of the age.

First, we must emphasize the ordinary means of grace of the Word, sacraments, and prayer. These are the means that God has given to His church for the gathering and perfecting of the saints (WCF 25.3). Though they hold less outward glory, yet in them God provides more fullness, evidence, and spiritual efficacy of the value of Christ.

Second, we must emphasize the importance of the Christian community as the only community that will last. “You can’t take it with you” is an obviously true cliché, but often we don’t live like it. Jesus calls us to seek first His kingdom and His righteousness (Matthew 6:33). As the manifestation of God’s kingdom on earth, investment in His people, the church, is an investment with eternal rewards.

Third, and finally, we must emphasize that the Christian life is one in which God calls us to die to ourselves. In contrast to the false notion that “the central goal of life is to be happy and to feel good about oneself,” the life of faith is marked by the daily taking up of one’s cross and following Jesus (Luke 9:23-24). If a person has experienced the glories of rebirth then “you have died and your life is hidden with Christ in God” (Colossians 3:3). In contrast to the call of the world to live for ourselves, God calls us to pour out our lives for Him (Philippians 2:17).

Conclusion

In a marketing-saturated culture, we are bombarded daily with savvy pitches and empty promises to fulfill and satisfy us. But, God has highly exalted His Son. The name of our Lord is not a name to be blasphemed and marketed as just another brand among other similar products. God has bestowed on Him the name which is above every name. May we all, corporately and individually, seek to ensure that our methodologies match the value of our King. In this way, we will glorify the name of Jesus, as King of kings, and Lord of lords.

The Lord be with you!
- Pastor Peter M. Dietsch

Lessons from the 'Great Cloud of Witnesses'

Dear Church Family,

In our current sermon series in the book of Hebrews, most recently we have been in the eleventh chapter, examining these examples of faith from the old covenant. The writer of Hebrews refers to these examples as a “great cloud of witnesses surrounding us” (Hebrews 12:1). This coming Sunday, we will be concluding our study of this chapter in our sixth and final sermon from Hebrews 11. As such, and in preparation for the sermon this coming Sunday, I thought it a good idea to briefly review the lessons that we have learned concerning what it means to live by faith from Hebrews 11.

 

(1) By Faith: Approved by God (Hebrews 11:1-3, 39-40)

1 Now faith is the assurance of things hoped for, the conviction of things not seen.  2 For by it the men of old gained approval.  3 By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible.
39 And all these, having gained approval through their faith, did not receive what was promised,  40 because God had provided something better for us, so that apart from us they would not be made perfect. (Hebrews 11:1-3, 39-40)

 

In our first sermon, we looked at the opening and closing verses of this chapter where we learned the truth that by faith – by faith alone, in Christ alone – we stand approved by God. Faith in Christ is the only way to gain God’s approval.

 

(2) By Faith: Pleasing to God (Hebrews 11:4-7)

4 By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks.  5 By faith Enoch was taken up so that he would not see death; AND HE WAS NOT FOUND BECAUSE GOD TOOK HIM UP; for he obtained the witness that before his being taken up he was pleasing to God.  6 And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.  7 By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith. (Hebrews 11:4-7)

 

In the examples of Abel, Enoch, and Noah, we learned that by faith, we are found to be pleasing to God. Not only are believers approved by God, but we are also pleasing to Him. And, in fact, we are able to please Him in our lives.

 

(3) By Faith: Sanctified by God (Hebrews 11:8-19)

8 By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going.  9 By faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise;  10 for he was looking for the city which has foundations, whose architect and builder is God.  11 By faith even Sarah herself received ability to conceive, even beyond the proper time of life, since she considered Him faithful who had promised.  12 Therefore there was born even of one man, and him as good as dead at that, as many descendants AS THE STARS OF HEAVEN IN NUMBER, AND INNUMERABLE AS THE SAND WHICH IS BY THE SEASHORE.  13 All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth.  14 For those who say such things make it clear that they are seeking a country of their own.  15 And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return.  16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them.  17 By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son18 it was he to whom it was said, "IN ISAAC YOUR DESCENDANTS SHALL BE CALLED."  19 He considered that God is able to raise people even from the dead, from which he also received him back as a type. (Hebrews 11:8-19)

 

Through the example of Abraham, we learned that God not only approves – or justifies us – by faith, but He also sanctifies us by faith. By faith in Him, He continues to conform us more and more to be like Jesus.

 

(4) By Faith: Passing on Covenant Blessings (Hebrews 11:20-22)

20 By faith Isaac blessed Jacob and Esau, even regarding things to come.  21 By faith Jacob, as he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff.  22 By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones. (Hebrews 11:20-22)

 

Then, in the examples of Isaac, Jacob, and Joseph, we learned the importance of passing on the covenant blessings of the Christian faith to our children – to the next generation. In their final words, these examples of faith declared God’s promises to their children: the Great Commission to make disciples of all the nations begins in the home (Matthew 28:18-20).

 

(5) By Faith: With the People of God (Hebrews 11:23-31)

23 By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's edict.  24 By faith Moses, when he had grown up, refused to be called the son of Pharaoh's daughter,  25 choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin,  26 considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward.  27 By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen.  28 By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them.  29 By faith they passed through the Red Sea as though they were passing through dry land; and the Egyptians, when they attempted it, were drowned.  30 By faith the walls of Jericho fell down after they had been encircled for seven days.  31 By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace. (Hebrews 11:23-31)

 

Tracing through the history of Israel from the time of the exodus to the entrance into the promised land, the writer of Hebrews highlights the faith of God’s people and that of Moses and Rahab, specifically. Here, in these examples, we learn that the call to faith in Christ necessarily includes a call to identify and associate with God’s people, the church.

 

(6) By Faith: Content in All Circumstances (Hebrews 11:32-38)

32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets,  33 who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions,  34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight.  35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection;  36 and others experienced mockings and scourgings, yes, also chains and imprisonment.  37 They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated  38 (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. (Hebrews 11:32-38)

 

In these verses, the writer of Hebrews moves rather quickly from the time of the judges up to the time of the dawning of the new covenant and the first coming of Christ. Here we find two groups of people who by faith, underwent very different experiences in this life. These are examples of faith conquered and also those who were persecuted. Both, however, knew the secret of contentment: that their sufficiency was came not from within, but from without – from the Lord who gives strength (Philippians 4:11-13).

In some ways, this last lesson is the most difficult faith lesson to learn, especially in times of poverty, sickness, affliction, and persecution. Yet, it is a promise that God gives to all His people: in all things, we overwhelmingly conquer through Him who loved us for nothing is able to separate us from the love of God, which is in Christ Jesus our Lord! (Romans 8:37-39)

The Lord be with you!
- Pastor Peter M. Dietsch

2017 General Assembly Recap

Dear Church Family,

It is good to be home! Thank you all for praying for me and my family as we traveled to our denominational General Assembly and then our follow-on vacation. We had a wonderful time visiting my wife’s parents in North Carolina and my parents in New Jersey; our children got to spend some good quality time with their grandparents. And, we were able to visit some other parts of the northeast, as well as some colleges along the way (we have two rising high school seniors in our household).

A special thanks to the elders of the church (Greg Berkhouse, Paul Wheeler, and Reed Gilmore), along with RUF campus minister at Texas Tech, Rev. Dagan Mayfield, for preaching and filling the pulpit while I was gone. You may not know this, but it is a rare privilege to have all the elders of our church willing and able to do so. While we were gone, the Williams family made the decision and then moved to Wisconsin. As Martina Williams was our bookkeeper, Deacons Jim Gilmore and Clete Seyle have been hard at work in facilitating her transition, as well as providing needed ministries of mercy for several of our congregation who have had acute needs in the past several weeks.

As I mentioned on Sunday, our family enjoyed some wonderful times of worship at different churches during our travels. It was a good reminder of the unique bonds of fellowship that all believers in Christ have with one another. At the same time, it was a good reminder of the wonderful blessings of being part of a local church – the blessings and responsibilities that such fellowship affords. And, as I said, it is good to be home!

2017 General Assembly of the PCA

In the middle of June (June 12-16), I attended the General Assembly of the Presbyterian Church in America (PCA), the meeting of the highest court of our denomination. Before attending, I had written a little bit about what happens at the General Assembly, and specifically about the report of “The Ad Interim Committee on Women Serving in the Ministry of the Church.” You may read what I wrote about that online here.

I recognize that for many people in the local church, the goings-on of the higher courts of our church (presbytery and general assembly) may not be of great interest – especially when you have to sort through parliamentary procedural issues and Roberts Rules of Order. And, in fact, unless a change is dictated from one of these higher courts to our local church, many of the debates and decisions do not usually have an immediate effect on the worship and work of our local church.

Still, it is important to maintain that fellowship, connection, and mutual accountability with our presbytery and general assembly. For one thing, we want to be involved in the worship and work of the broader church as well, and not isolate ourselves from the greater body of believers and universal church. Additionally, it is important to be aware of the discussions, trends, ministry, work, and decisions of our presbytery and denomination – to be involved with these ministries and works of the larger church, and to add our voices to the discussions and decisions.

At this time, I won’t give a lot of my own personal take and commentary on what took place at this most recent meeting of our General Assembly; however, I do want to provide you with some resources where you may find summaries of what took place, as well as some pertinent issues to be aware of that are being discussed at the denominational level of the PCA.

(1) General Assembly Summary Reports: every year, the Stated Clerk of our denomination (Rev. L. Roy Taylor) provides a summary of actions of the General Assembly; you may find this year’s summary online here. Another (unofficial) summary by Pastor David Coffin – which might be a bit more readable, but have less statistical information – is available online here. Another unofficial summary (with much more critical commentary from a confessional perspective) by Pastor Andrew Webb is available online here.

(2) Presbytery Boundaries: one of the overtures that passed at the General Assembly (one which directly affects our local church and presbytery) was the formation of a new presbytery: The Hills and Plains Presbytery which is comprised of all of the PCA churches in Oklahoma, as well as some from Missouri and Arkansas. The formation of this presbytery was not the result of a split, but of multiplication and growth. There is a helpful map of the boundaries of the PCA presbyteries that you may find online here.

(3) Encouraging Trends: if you read the summary reports above, you will find that we have much to be grateful for as a denomination. For instance, in a day when many churches and denominations are getting smaller, the Presbyterian Church in America has continued (little by little) to grow in numbers of churches and membership. Also, there were two decisions that I, personally, found encouraging: (1) an overture that limits the power of committees and requires overtures to come before the General Assembly from the lower courts (churches and presbyteries) was approved; (2) one of our presbyteries was admonished for using an image of Christ in their worship service, as per the teaching of our confession of the use of such images (though it was hotly debated, the vote to admonish finally passed, but only by a small majority).

(4) Concerning Trends: For my part, there are four issues that are concerning trends in our denomination today, and they generally fall under the heading of “the danger of mission creep in the church.” These four issues are: (1) a prioritization of social justice issues and racial reconciliation that may potentially lead to a displacement of the centrality of the gospel; (2) a moving toward women’s ordination and leadership in worship (see my previous post here); (3) the increasing disregard for the regulative principle of worship and historic Presbyterian practice (see Terry Johnson’s initial and follow up articles); (4) a desire to maintain relevance to an ever-changing culture with respect to the sin of homosexuality (to be clear, I don’t know of anyone in our denomination who argues that homosexual behavior is not sin; however, there are those who advocate the notion that while homosexual behavior is sinful, homosexual desire is not – see this explanation); Dr. Rosario Butterfield has recently noted, “the PCA is smitten in a stupid way…to the gay Christian movement.”

Conclusion

I’ve provided a lot of information here; I don’t expect anyone to read through all of the referenced material in one sitting. And, my intent is not to be a “chicken little” with respect to some of the concerning trends in our denomination. On the whole, the PCA continues to be “Faithful to the Scriptures, True to the Reformed Faith, and Obedient to the Great Commission.” We should praise God for all that He has done and continues to do through our denomination.

At the same time, I believe that it is important – and part of my pastoral duty, really – to try and keep our congregation apprised of some of both the encouraging and concerning trends in the larger church context, particularly in our own denomination. And, I can assure you that the elders of our local congregation have, and will continue to discuss these matters. Please continue to pray for our church, our local session of elders, the North Texas Presbytery of which we are a part, and the PCA as a whole.

Let me conclude with how I began: it is good to be home!

The Lord be with you!
- Pastor Peter M. Dietsch