Author Archives: Andy Cornell

Let’s be “inclusive” of orthodoxy

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Has “liberty of conscience and action” replaced “no divisive course” as the touchstone phrase in our polity?

Ministers, elders and deacons promise in our ordination vows to “follow no divisive course but to seek the peace and unity of Christ among your people” and the wider church. It’s widely quoted and tacitly accepted, even though we have no universal understanding of what it means in practice. One could argue that any effort to propose a change that would result in a division within the fold would be included. But that didn’t stop General Assembly from redefining marriage in 2021, a decision which took a natural theological divide and formalized it. It’s been codified in Section 11 and Appendix ‘L’ of the Book of Forms. The mere presence of a clause within our polity which allows us to hold to one of two roads, to the exclusion of the other, is in of itself, a legalization of division.

(Before I go any further, it needs to be stated clearly, once again, that the issue here is not sexuality and marriage. Rather, it’s the theology which allows the reinterpretation or dismissal of scripture and the advancement of an agenda which is guided more by the desires of our human hearts than God’s high calling for human thought and behaviour.)

Liberty of conscience and action is the principle which is intended to allow competing theologies to coexist in the same church. The Clerks of Assembly issued an opinion on the matter in July 2019. The clerks rightly pointed to the Westminster Confession of Faith, which states: “God alone is the Lord of the conscience (XX.II).” Given our fallen state, the clerks recognized that people “sometimes adopt doctrines and commandments that might be contrary to God’s word. It’s possible for us, and others, to misunderstand or misinterpret God’s word and will. Because of that possibility, nothing should interfere with an individual’s liberty to align their conscience with God’s word and will.” All good. Potentially divisive church doctrine and law need to include generous liberty of conscience.

How then, is liberty of conscience and action being applied on the playing field? So far, not so good. Witness the new section in the PCC’s guidelines for presbyteries, interim moderators and search committees which state that “The presbytery shall instruct interim moderators when proceeding to a call to give equal consideration to LGBTQI2+ candidates . . . . Any who, in the view of their presbytery, have exhibited discriminatory behaviour toward LGBTQI2+ individuals shall not be appointed interim moderators.”

What exactly does it mean by “discriminatory behaviour”? I reached out to the clerks for their opinion.[i]

The clerks responded at length.[ii] The key statement: “Discriminatory behaviour in this context, is behaviour which contravenes the decisions of the General Assembly regarding the definitions of marriage and the ordination, induction and installation of people who identify as LGBTQI. Liberty of conscience and action is granted to those members of presbytery who choose not to participate in the ordination, induction or installation of LGBTQI persons. However, liberty of conscience and action does not extend to actively speaking out against or denying the right of any qualified individual to be considered for ordination, induction or installation into church office.”

The key words in my mind are “actively speaking out against.” Does this imply that we are not to be vocally opposed to the new doctrine? Or does it mean we shouldn’t speak out against the suitability of specific individuals? It’s not clear.

The larger issue is the new section itself, which specifies LGBTQI2+ communities. That’s fine. But what’s missing is the other side. If we truly hold to parallel definitions and are called to uphold liberty of conscience and action, should we not also extend protection to those who hold to traditional standards? The new clause appears to favour one definition over the other. It’s tunnel vision.

Renewal Fellowship’s board of directors had a healthy conversation over this matter recently. In the words of one member: what we now have is “not an inclusive definition; in fact, it’s discrimination in itself.” Said another: “As someone in orthodoxy, I’m a second-class citizen; I’m feeling muzzled. If I believe someone is unfit for ministry (due to lifestyle choice), I discriminate.” In practical terms, “They’re favouring one child over another.”

If we are to truly exercise liberty of conscience and action, then this section should state: “The presbytery shall instruct interim moderators when proceeding to a call to give equal consideration to all candidates. Any who, in the view of their presbytery, have exhibited discriminatory behaviour toward LGBTQI2+ individuals or have exhibited discriminatory behaviour towards those who adhere to traditional Biblical orthodoxy shall not be appointed interim moderators.”

See the big picture? Rather than tunnel vision skewed toward a revisionist mindset, let’s widen our view be truly inclusive of all valid points of view. If we are to hold to true liberty, let’s walk the talk.

While those who adhere to biblical orthodoxy are increasingly marginalized, little is being done to counter the political shift towards full inclusion. As long as we hold to a true interpretation and application of liberty of conscience and action, then the PCC cannot be an affirming denomination, contrary to what GA decided by a relatively slim 58 per cent majority in 2019.

Until this discriminatory guideline is fixed – either by the denominational staff or by the action of General Assembly – I pray that the theological leaning of a congregation will be presbytery’s primary consideration when appointing an interim moderator.

I also pray that presbyters see these guidelines as just that: guidelines – not law. Because they are an official publication of the PCC, they carry some weight and some presbyters will see this as Gospel and interpret it narrowly.

As interim moderator overseeing a search a few years ago for a traditional congregation, I presented every application to the search committee. Yes, even those from candidates who were in far left field. I allowed the search committee to discern. I know that there are interim mods who do not hold to the same theology as the congregation. I would hope that they would respect the wishes of the congregation and not weed out candidates who are not to their liking.

True liberty allows freedom of choice.

[i] The exact text: 1. What would constitute “discriminatory behaviour”? 2. Interpreting the words “shall not” — does this mean presbytery is legally bound to this guideline or is it just advice? 3. Depending on the responses to Q1 and Q2 — I might ask: what about those who are deemed to have demonstrated “discriminatory” behaviour who are currently appointed as interim mods — should presbytery rescind their appointments and find suitable replacements?

[ii] Here is the full text: “In response to your questions regarding the recent additions to the Calling a Minister: Guidelines for Presbyteries, Interim Moderators and Search Committees, I offer these comments. The Church holds two parallel and protected definitions of marriage, permitting people to choose to understand marriage either as a covenant relationship between a man and a woman or as a covenant relationship between two adult people. This decision provides congregations, sessions, ruling and teaching elders with liberty of conscience and action on marriage. Additionally, the Church has agreed that congregations and presbyteries may call and ordain as ministers and elect and ordain as ruling elders LGBTQI persons (married or single) with the provision that liberty of conscience and action regarding participation in ordinations, inductions and installations be granted to ministers and ruling elders. Holding any one of the definitions of marriage that the church has approved and exercising liberty of conscience and action regarding participation in marriages, ordinations, inductions and installations is not, of course, discriminatory behaviour in the context of the decisions of the General Assembly or of Calling a Minister: Guidelines for Presbyteries, Interim Moderators and Search Committees. Discriminatory behaviour in this context, is behaviour which contravenes the decisions of the General Assembly regarding the definitions of marriage and the ordination, induction and installation of people who identify as LGBTQI. Liberty of conscience and action is granted to those members of presbytery who choose not to participate in the ordination, induction or installation of LGBTQI persons. However, liberty of conscience and action does not extend to actively speaking out against or denying the right of any qualified individual to be considered for ordination, induction or installation into church office. Liberty of conscience and action cannot be claimed so as to not recognize the validity of ordination, induction or installation to church office once that ordination, induction or installation has been duly granted. The presbytery is bound within the polity and doctrine of The Presbyterian Church in Canada to take steps to ensure that the decisions of the General Assembly are upheld and honoured. The presbytery would naturally trust its ministers to act with integrity as interim moderators regardless of their personal views and expect them to place the applications and personal profiles of all eligible candidates before search committees for consideration. If a presbytery has reasonable grounds to believe a minister may not be able to discharge the duties and responsibilities of interim moderator in a pastoral and non-discriminatory way, presbyteries should not consider that minister as a possible interim moderator or reconsider their appointment. Discerning who shall be named an interim moderator is within the presbytery’s power and responsibility and is always to be exercised with care and pastoral concern.

 

Orthodoxy in the PCC

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Stay ’n Pray, Depart, or Discerning?

It’s a typical Sunday morning in my small-town Presbyterian congregation and I’m doing what I usually do. I’m preaching the Gospel. My messages are based on a verse-by-verse journey through entire books or letters from the Bible. Each week, we take 1-2 verses. We’re currently half way through Colossians, which we started in May. Once we’re done, on to another one. It’s my way of honouring the entire content and message of scripture. I don’t disregard or reinterpret difficult passages to satisfy what some itching ears, including mine, want to hear.

The Good News is there in every message. But it’s always prefaced by some uncomfortable truths: we are sinners, no amount of social justice will atone for it, everything we have (our planet and our bodies) are to be used for God’s glory not our pleasure. It’s a very traditional and orthodox reading. Sometimes, when called by The Holy Spirit, I point to how The Presbyterian Church in Canada and some other denominations, has lost its anchor and is drifting theologically.

Before you assume that my entire congregation is in complete agreement with my narrow (and I believe, correct) understanding of scripture, allow me to state that it is not. I look out at souls who represent a wide spectrum of thinking. While many are aligned with my thinking, quite a few have no issue with redefining marriage to include same-sex couples. With that in mind, I take great care to speak the truth in love.

That wasn’t always the case. During a small-group discussion several years ago on the issue of sexuality, someone pointed out that the traditional position was being pushed. Point made. Other than that, no one has said a word. And to my knowledge, no one has departed over my adherence to traditional Gospel truth.

As long as no one’s pressuring or attempting to force me to adopt a different theology, I will continue to do what I’m doing. I will continue to shine the light, not only in my congregation but in my presbytery, where I am the only called minister who is not in support of the PCC’s parallel definitions of marriage. My witness to the entire denomination, via The Renewal Fellowship, continues to be a logical extension.

There are others similar to me. No matter what the flavour of our congregation, we are the Stay ‘n Pray group.

Or, as Rev. Meridyth Robertson of First Presbyterian in Trail B.C. puts it: “Staying, and praying, praying, praying.”

But we are only part of the family. Among those who adhere to Reformed orthodoxy are those who are Planning to Depart. A few have a plan in place while most are still figuring out a way. Some who have already found New Pasture. And a final group, Discerning, isn’t completely sure where they will be in five years.

No matter where they are or will find themselves down the road, they have two things in common – their passion for biblical orthodoxy over cultural accommodation and their desire to remain friends. Hence this essay – an attempt to provide a view of the landscape so we don’t lose sight of one another.

First, a glimpse at those who have already departed.

Living Stones – A Movement of Reformed Churches in Canada, is the official legal name of an association of those called to leave the PCC: https://livingstoneschurches.ca/

Rev. Shannon Bell speaks for them.

Q – Let’s put some numbers on this. What can you say about the number of ministers or congregations represented?

A – It is difficult to actually put numbers on Living Stones in many ways. People are interested in what we are doing and becoming but it doesn’t mean that everyone involved is definitely on a path to departure. We have a monthly town hall meeting on Zoom to pray, share and reflect together. I can say that at the beginning of June 2022 we had about 100 people on our mailing list. After the GA, by the beginning of July that jumped to over 150 and it continues to grow.

We currently have seven pastors as officially received into Living Stones, one congregation (the Cariboo) and one non-congregational ministry. There are others who are exploring legal possibilities to deal with assets who will be joining us in the coming months. We know of a number of congregations who are at various stages of this process. There are also many other congregations who are still discerning God’s call in the current situation.

Q – Your website says much about what you believe. What about history?

A – After the GA 2019, a few people saw the likelihood that if the PCC continued on its trajectory there would be people and congregations who would feel the need to leave. These folks formed Ancient Hope to try to create a landing place so that those who left wouldn’t be scattered to the wind but could form the basis of a new movement of ministry. It would hold the very best of being Presbyterian along with a faithfulness to scripture and a commitment to mission and living out the kingdom of God. Ancient Hope first looked at existing denominations to see if there would be a good fit. They studied and interviewed a number but in each case found significant areas of concern, whether theological (such as the ordination of women) or practical (such as cross-border CRA issues). In the end it was felt that the best fit would be to align in some way with ECO: A Covenant Order of Evangelical Presbyterians in the U.S. Ancient Hope developed a relationship with the leadership in ECO and benefited from the experience of their move from the PCUSA to where they are now. ECO offered training and courses for PCC folks in visioning and other areas.

After the GA 2021, ECO contacted Ancient Hope and suggested that it was the right time to develop a Steering Council to start the new movement officially. The leadership of Ancient Hope approached several people including myself to be on the Steering Council. Some of the council were on the Ancient Hope core team and others were new. I was asked to be the chair of the council. We began to meet in the summer of 2021 and developed five sub teams to work on various aspects of setting up a new entity. I chair the Vision Team and we also have a Doctrine Team, Polity Team, Pension & Benefits Team and Legal & Finance Team. Not everyone on these teams is in a position to depart the PCC, but they are supportive and willing to offer their gifts. The teams have been working hard for the past year and more and the Steering Council works on the big picture.

ECO has walked alongside us through the development of Living Stones. We are not officially connected in any legal way, but we will be sister denominations, sharing the journey. We are grateful for their wisdom and help and will maintain our relationship.

We see a church that is joy-filled, kingdom-focused and emphasizes the work of local expressions of the church. We believe we are taking the best of Presbyterianism and shedding the things that have bound us while standing firmly on the authority of Scripture and the Lordship of Jesus Christ, knowing that God is on the throne and the Spirit empowers and sustains us. We are excited for where God is leading us together and have a vision for planting new expressions of the church. It is a slow process – sometimes frustratingly so – as we lay the groundwork. My heart is to be able to gather all the orphans (those who have left churches with nowhere to go) and form new bodies right away. However, we are still a small group and spread thin with the work that needs to be done. We are in the process of incorporating and seeking charitable status. We are holding monthly town hall meetings to answer questions, discuss issues and most importantly to pray together.

We continue to pray for the PCC. We are not recruiting for Living Stones, but realize that God calls each of us differently. We hope that every congregation will be able to set aside concerns and attachments to the material things of bank accounts and buildings in order to really hear God’s call. Those things are tools in God’s hands, but not the centre of ministry and mission. God will call some to stay and pray. God will call others to leave and we would welcome any congregation or individual to explore a relationship with Living Stones. But those decisions must be made in a way that allows us each to step out in faith, risking losses in order to see how God might provide in new and different ways – beyond our imagining!

So here we are in the Fall of 2022, looking into an unknown future, but excited for where God will lead us.

Q – You have one congregation and another ministry in your association. Any more in the wings?

A – There are a number along the road, but cannot be named so that it doesn’t jeopardize their processes.

Q – Other thoughts?

We are encouraging people to be creative in their thinking, finding ways with sympathetic presbyteries to try the unconventional as ours did, or without their presbyteries to find ways to follow their call to depart I think that the greatest challenge for congregations with buildings is to let go of the idea that ministry depends on buildings and finances. They are important, but our faithfulness in following the truth in Christ is much more important. God takes care of us and we need to trust him to do just that. We follow a God who can do much more than we can possibly ask or imagine.

Q – Cariboo Presbyterian Church was the congregation you and your husband, along with Mark Carter, pastored in Presbytery of Kamloops. What is the new status of your congregation? Same name?

A – We are now Cariboo House Churches, incorporated in September 2021 and with full charitable status with the CRA since March 2022. We are the first congregation to be welcoming into Living Stones: A Movement of Reformed Churches in Canada. Jon, Mark and I as well as the congregation have all shifted from the PCC to LS. We hope that Mark will be ordained in the future. Jon and I have received letters of standing which have been transferred to LS.

Q – How did you get to this point – ie. a brief description of the process you went through to get presbytery’s approval.

A – The Presbytery of Kamloops has been supportive of the Cariboo all along. They have been sad to see us depart from among them, but they understand that we feel this is God’s leading and have tried to do all they could to help make the process as fair and smooth as possible.

The session has been monitoring the developments in the PCC for the past several years and spent months and years praying and discerning the future direction of the ministry while waiting and praying for the decisions at each subsequent GA. We had informal conversations with others in the Presbytery about responses to the changing direction of the PCC, but not about specific plans for the Cariboo. In the Spring of 2022, after the remits were finalized in 2021 and the reports of the AC and gracious dismissal came out, it was clear that there would not be a fair and just process for leaving the PCC. The session made a request of the Presbytery to consider a process that would allow us to keep our building but at that time the executive was not comfortable bringing it to the whole court. The Presbytery struck a special committee tasked with finding ways to make the departure process more feasible for not only the Cariboo but other congregations who might consider departure in the future. Over the summer the session met and prayed and came up with a proposal that we brought to the Presbytery at a special meeting in August called for that purpose. The Presbytery was uncomfortable with the proposal but instead offered a solution that was much better for everyone. We truly felt that God was leading and guiding that meeting. The groundwork for the process was done with the advice of a lawyer and brought back in October.

At the next regular meeting of the Presbytery in October, the Presbytery passed four motions:

  • that the Presbytery approve a five-year renewable lease agreement between the Cariboo Presbyterian Church and the Cariboo House Churches for the building in Lac La Hache beginning October 15, 2022 for $1/year. The ministry will pay all costs related to the building: utilities, insurance, maintenance etc. The lease is binding on any future owners of the property.
  • that the Presbytery approve a similar lease for the two ministry vehicles.
  • that the Presbytery release the Cariboo ministry into the care of Living Stones as of October 31, 2022.
  • that the Presbytery provide letters of standing for Jon and I as of October 31, 2022.

We finished the meeting with those motions and went directly to the Lord’s Supper together. I offered a blessing over the Presbytery, its congregations and leaders. Lots of expressions of support, hugs and shared sadness were shared. We really like our fellow presbyters and will deeply miss that gathering.

Q – Reaction if any from General Assembly Office or Assembly Council?

A – No negative responses. No official responses yet. We contacted Canadian Ministries and the National Indigenous Ministries Council personally to let them know from us rather than the grapevine. We have greatly appreciated all the support and fellowship we have received from both entities over the years. The responses were sadness expressed graciously.

Q – Reaction in general from supporters and others in orthodoxy?

A – Nothing but positive support and expressions of prayer.

Q – Do you have a vision for your congregation – where are you headed?

A – COVID has hit us as with so many other congregations. We developed a new vision statement through last spring which focuses on the development of ministry and leadership in our small remote communities. Mark has taken a 1/4 time job that gives him the opportunity to get out into the far reaches of the region meeting with ranchers. We see this as an awesome opportunity for him to make new contacts with a view of starting new house churches. Thus he has dropped back to 3/4 time with the Cariboo. Jon and I continue to witness to the love of Jesus in the Indigenous communities in our area and are excited about a newer house church that started just before the pandemic and is very alive and growing. Other house churches were lost to disagreements that arose about the pandemic and we will need to restart some ministries in some areas. The basic vision to reach out in remote areas is the same, but our vision is more focused and revitalized. We have a new website and logo and a fresh look. We hope to ordain new elders in the new year as two of our lay missionaries have retired though they remain active in ministry. We are on a new adventure with God and Living Stones and are excited to see where God will take us.

Q – How will this new entity be financially supported?

A – We are now in a new place of complete trust in God to provide for all our needs. Over the past three decades we have relied heavily on grants from the PCC and the support of individuals and congregations across the country. The grants of course stopped on Nov 1. They amounted to $90-100,000 per year and provided all of Jon’s and my stipends and expenses for our part of the ministry as well as some of Mark’s stipend. As well, we have received a substantial amount of our budget from those outside the Cariboo. We realize that some of those folks may no longer wish to support us because of our theological stand and our decision to leave the PCC. So we have a huge uncertainty in the financial area. However, our God is greater than a budget bottom line and we trust and pray that God will provide for us in ways we haven’t yet imagined. Jon and I have some savings set aside for a trip to the Holy Land in 2023, but have committed to staying in Nazko and the Cariboo and living off of those savings if necessary. After 31 years of being under a mission appointment, we’ve learned to live frugally!

We are hoping that we will continue to have good relationships with congregations in the PCC who will see that this work of God in the Cariboo isn’t changing and still needs support and will continue to partner with us.

FaithWorks Ministries is Living Stones’ non-congregational mission. We spoke with founder Rev. Glynis Faith.

Q – Tell me a bit about your journey out of the PCC.

A – Since my youth, driving between Prince Edward Island and Ontario has been a consistent part of my life. When I was young I enjoyed seeing certain landmarks year after year. My favourite was the big potato in Fredericton. In my teens I acted rather bored with it all, but there was something comforting about the familiar journey with its familiar landmarks. As an adult, with terrible navigation skills, I worried about getting lost, but soon found the route was etched in my memory.

It is a long journey with lots of hills and bends in the road, and something I have learned is that it takes more than one highway to get me to my destination.

In the past few years I have questioned the path God has placed before me. Recently, I was reminded that it is sometimes necessary to take an off ramp to continue to your destination.

In my final year at seminary there was a strong indication that the PCC was bending to the social pressures regarding gender identity. This did not sit well in my soul, and I found myself asking, “Lord, is this where I am meant to serve You?”

I believe God loves and welcomes all people. I believe in a welcoming church. I believe God’s Word is our authority and the truth in how we are to worship Him, live in truth, and serve as we are called. Despite the various attempts by some to wordsmith Scripture into an affirming text, we cannot ignore texts we are not comfortable with and redefine others to align with current social agendas. God’s Word is meant to transform us, we are not meant to transform God’s Word!

What I believe was not matching up with the direction the PCC was going, so I continued to pray for guidance. Why would God call me on a path that was stepping in a direction I could not support with His Word?

Struggling for clarity, I sought the guidance of a trusted mentor and friend who advised me to consider the needs of the flock. If the shepherds leave, who will pray with and for the flock? Who will continue to preach God’s Word in truth and love? Clearly people are divided on issues of Christian marriage for same-sex couples, as well as the ordination and leadership roles, within the church, of those professing to be part of the LGBTQI2 community. Prayer is needed. Pastoral care is needed.

So, I decided I would stay and pray. Clearly there is a need for prayer and a listening ear. Many things have happened since my decision to stay and pray. It is clear there is great division and people are being asked to take sides. Many find themselves being pushed out of their church. Liberty of conscience seems to be fading quickly.

What I have seen and heard leads me to believe that it will be impossible for the PCC to function effectively with polar-opposite views on doctrine.

Members of a small Presbyterian congregation were recently forced to vote on the choice of being affirming or non-affirming. Prior to the vote, the congregation was given the interim moderator’s views on what God’s Word says (or does not say) regarding marriage, sexuality, and leadership. Some members wanted to get together and discuss what they had read on the subject, and they were forbidden by the interim moderator. Some members made a formal written request to the Session to have someone come in and speak to the traditional views. They were flatly denied by the interim moderator. No debate or liberty of conscience was granted to this congregation. The vote was taken, and the congregation divided. Prayer is desperately needed!

Two weeks ago, I received an email from this interim moderator saying, “Due to changes in circumstances in the ministry direction at ___________, I am withdrawing my invitation for you to preach at ___________ effective immediately.” I had been scheduled to lead the congregation through Advent. It appears that only those who share the interim moderator’s views are now welcome at this small church!

There is a need for ministers to stay and pray, to support the interests of those who hold to the Truth of God’s Word. There is great need for prayer that includes all people, whether we agree or not. Prayer should be focused on repentance, healing, transformation and seeking God’s good will in our individual and collective lives, not on furthering agendas.

Just as the road signs are clear that I cannot stay on the 401 once I come to the Quebec border, the spiritual signs were telling me that I could no longer stay in the PCC if I wanted to go where God was calling me.

Writing the request for my letter of standing was a painful task, but once written and sent, I felt the weight of many things lift off my shoulders and I knew for certain I had taken the correct off ramp for the journey I was called to.

Q – What are you doing and what’s the vision for your ministry?

A – Today, FaithWorks Ministries is addressing the spiritual needs of older seniors by bringing consistent weekly worship into a local retirement residence. We also bring weekly Bible study into another retirement residence. The goal is to bring the church in amongst people who are less mobile. This ministry opens doors to conversations with individuals who may be questioning their faith in the midst of aging and declining health. It also opens doors for building relationships with others who may not have opened the door to Jesus in their lives – people who may be asking, “what must I do to inherit eternal life?” (Mark 10:17).

The FaithWorks discipleship groups have also begun, meeting in various locations. This model follows the pattern of Jesus using various locations and situations to teach His disciples what it means to take up your cross and follow Him, and to train them to call and lead the next generation of followers. The discipleship model is based on individual small groups gathering weekly and coming together as one group for worship monthly.

FaithWorks is now part of Living Stones: A Movement of Reformed Churches in Canada. It is no surprise to me that God has gifted me for small group leadership, prayer and ministering to seniors over the years, and now calls me to use these gifts in this new ministry. I believe small groups will play an important role in rebuilding the church, as people sit and study God’s Word together, seeking to be informed and transformed in Truth and Love.

God brought me into the Presbyterian Church in Canada for part of my faith journey and I pray for God’s blessings upon its congregations, ministers, courts, and its future. My prayers remain with you!

And then there are the Presbyterians who know what’s right, theologically, but they’re not sure exactly how they should respond. They are Discerning.

Don Bartlett, a ruling elder and a member of the Renewal Fellowship board, has been in touch with many such souls. They have been in discussion with one another for support and discernment about where to go from here. Bartlett says traditional Presbyterians find themselves in congregations with a mix of people:

  • Some are strongly PCC, often lifelong and second or third generation and will never leave, regardless of PCC’s theological beliefs.
  • Some, unwilling to wait for the outcome of any withdrawal process, have weakened the congregation by leaving already.
  • Some are unwilling to remain in or move into a leadership position because the congregation is part of PCC.
  • Some are willing to engage in a multi-year, secular legal fight for ownership of their congregation’s assets.
  • Some don’t want a secular legal fight, but are willing to depart using the PCC’s multi-year official process, in which a congregation re-establishes itself as a new entity and either buys its building at 50 per cent of its value or walks away with 50 per cent of the net proceeds from the sale of the building.
  • Some have no interest in any delay: they want to walk away from their property and found a new church. If the congregation is not moving in this direction, they will leave the congregation.
  • Most are ignoring the issue of PCC’s theological beliefs. Their allegiance lies with the local congregation as it currently functions: will they stay if there is prolonged uncertainty or if the congregation cannot continue in its current building?

Each congregation has varying proportions of each group. In Bartlett’s words: “It’s a crazy mix of people.” That’s not meant as a pejorative. Rather, it’s testament to the diversity of their thoughts and emotions.

“How do you know the mix within your congregation until you raise the issue?” Bartlett asks. “When you raise the issue to the congregation, you will create greater unrest, and people on both sides of the issue will be leaving until the issue is resolved. But a resolution can’t begin until the issue has been raised to the congregation.”

All of this is in reaction to what many see as a church that stepped into apostasy after formally approving a definition of marriage that’s at odds with scripture and gender complementarity. To agree with this new doctrine, one must ignore some parts of scripture. (It’s more than just a matter of interpretation.) The issue is actually much greater than sexuality. If scripture can be ignored on one matter, then it can be disregarded for another. It’s part of the larger debate between orthodoxy and progressivism which has been raging for decades.

So while this is nothing really new, the marriage issue brought it home in a very political and divisive way. Congregations are divided. As a result, Bartlett says discerning when to raise the issue within the congregation is a “terrific strain on a congregation’s leadership. It’s an extraordinarily tricky situation. Congregational unity is sure to be challenged.”

Derreck Conrad is an active elder. He calls himself a “relatively newer Presbyterian who has no lifelong attachment to the denomination but loves the local body where he worships.”

Here’s a glimpse into his thinking:

“It appears that, in essence, the denomination is already beginning to crumble for the following reasons. There can be no argument that a denomination must, at a minimum, consist of two things: a common theology and an agreed upon form of governance. The passage of the remits [which changed the definition of marriage and allowed the ordination of those in same-sex marriage] has exposed and exacerbated deep differences in our understanding and practice of the first and fundamental institution created for man, which is ordained by God in His word, and by which the relationship of the believer to the Lamb is often defined; that being marriage between a man and a woman – and not further defined. We no longer believe the same thing on this critical question because there are those who desire a worldly definition. . . .

“As leaders in our churches, we have many responsibilities but our primary responsibility is to obey Christ’s Great Commission which includes the great imperative in it, which says, ‘….teaching them to observe all that I commanded you’ – with all that implies. At this time, I am uncertain that we can continue to do that within the PCC. For Christians who have been well taught for many years, that won’t be a problem. But for younger or less well taught believers who are in need of maturing, it will become increasingly difficult going forward.

“My grasp of theology is tenuous but I am certain of one thing, if we no longer agree on the inerrancy and authority of the complete revelation then we are already a house divided and unless there is repentance for hardness of hearts, we are in danger of acting after the manner of Rehoboam.”

Back to Stay ‘n Pray. It’s also a crazy mix. Some haven’t even seriously thought about leaving. Some have, but decided against it because they’re too close to retirement, they’re not feeling the spiritual nudge or they’re just not seeing a financially viable way of departing. That last issue is huge. While some in the PCC see the offer to purchase their buildings at 50 per cent of their value as gracious (given the fact that this process didn’t exist before) others see great insult in taking out a huge mortgage for something they’ve already paid for and maintained. Walking away and taking 50 per cent of the net proceeds from the sale of their building might be attractive to those who have no attachment to their building, but not many people appear to be of that mindset.

Walking away and taking 50 per cent of the net proceeds from the sale of their building might be attractive to those who have no attachment to their building, but not many people appear to be of that mindset. The requirement that 80 per cent congregational support is required in two separate votes for departure is a non starter for many, including the session at St. Paul’s in Leaskdale, Ontario. They’re stay ’n pray, says their lead pastor, Rev. Andrew Allison. What that will look like remains to be seen.

“We are working at trying to determine what assignment and alignment we have with the denomination and also what presence we intend to have in our staying. Will we try to influence directly or basically function as Congregationalists?”

They’ll have plenty of company with a congregationalist approach. There’s been a dramatic increase in the number of congregations which give little or nothing to the support of the denominations via Presbyterians Sharing. In 2021, 29 congregations with $100,000+ budgets gave nothing; several had $1 million+budgets.

Valleyview Community Church in the Presbytery of Calgary will remain because they see no viable option. Grant Gunnink is their minister.

“I and our leadership at Valleyview are of the stance that if there was a gracious way to exit from the PCC we would likely take advantage of it. However there is no easy way out for us, even the current voluntary withdrawal would require us to raise money in order to buy ourselves out according to the financial formula. We are not willing to leave and surrender our assets and our property (which we see as a beach-head in our surrounding community). We won’t surrender these things for the benefit of a denomination that will use them to implement the unbiblical revisionist agenda. Our relationship with our Presbytery is decent however, and we anticipate being able to continue to minister as a Biblical orthodox congregation at a comfortable arm’s length respectful relationship with them.”

There’s a mutual respect within orthodoxy I find encouraging. It was evident at the PCC Pastor’s Retreat in November, which was widely representative of the diversity of opinion. Within that collection of pastors were ministers who are firmly entrenched and committed to the PCC who were worshipping and dining elbow to elbow with those who are actively departing or have already left the building.

This mutual respect can be summed up by Andrew Allison: “I realize this is a tough decision for everyone and people who love Jesus just as much or even more than I do will come to a different conclusion than I will.”

He adds: “There has always been a place in the history of the people of God for a faithful remnant. When Ahab and Jezebel were leading the people of God astray Elijah whined and complained but he didn’t set out to start a new Israel. Instead he hunkered down and called people back to right living with God, even when no one was listening. There’s at least a place for considering this as a viable option.”

That’s the ethos expressed, to a large degree, by Cruxifusion, the network of evangelical ministers within the United Church of Canada. Three decades after the UCC became affirming, they exist as a vibrant witness in a denomination which does not require its ministers to hold any creed or doctrine and harbours at least one atheist minister.

Scores of believers departed the UCC in a wave in the late 1980s and early 1990s over the same-sex marriage and ordination issue. Former adherents settled in other congregations or started their own. Many severed all ties with those they left behind, even those who remained stay ‘n pray.

Bell, who is on the front lines of departure, does not want that to happen within PCC orthodoxy. She has gone out of her way to reach out to those who have no thought of leaving.

“We love our brothers and sisters in the PCC. We don’t want this move to disrupt relationships. We hope that we can be of encouragement to others whether they are on a path to departure or to staying in the PCC. We are on an adventure with God! Join us whether in prayer, partnership or just keeping in touch!”

We welcome your feedback. <renewalfellowshippcc@gmail.com>.

 

On the road again

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Andy Cornell and Rev. Trevor Payton
RF Executive Director Andy Cornell, right, talks with Rev. Trevor
Payton, Executive Director of Dunamis Fellowship Canada during
their fall gathering at Kortright Presbyterian Church in Guelph
on Oct. 15. Andy joined the DFC board of directors earlier this
year. There’s a natural connection between RF and Dunamis as
we are all united in reformed orthodoxy. – Patti Tan Photo

Prior to the pandemic, speaking to congregations and holding encouragement road trips was a major part of executive director Andy Cornell’s job.

Andy’s first road trip was to British Columbia in May of 2018, followed by New Brunswick in September 2019 and Alberta and Saskatchewan a few weeks later. In 2019, he logged 16,755 kilometres (by land, sea and air) to meet with ministers and congregations. In 2020, it was 222 km. In 2021 — zero.

As we emerge from the distancing, the trend thankfully appears to be reversing. His mileage so far in 2022 is 2, 218 km.

Andy is willing and able to speak to congregations within the PCC on any day of the week. It can be a Sunday service or a midweek group. He can be reached at <amcpastor1@gmail.com>.

Andy Cornell in Parry Sound

RF Executive Director Andy Cornell brought the Word to St. Andrew’s in Parry Sound, Ontario, on Sunday, Oct. 16, 2022. It was his first appearance before a congregation in more than three years. Post-pandemic reopenings might see a return to more road trips. Wait and see!

Is Revival a Lost Dream?

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Is the evangelical revival of The Presbyterian Church in Canada a lost dream?

Not necessarily.

The PCC may be officially affirming. It’s entirely possible that “liberty of conscience and action” regarding participation in ordinations and adherence to traditional definition of marriage may just be short-term accommodations. And it’s disheartening to see a majority of commissioners to 2022 General Assembly vote to remove the requirement for “balance and respect for both definitions of marriage in all correspondence sent to congregations, sessions, presbyteries and synods” as well as resources and workshops and board/committee membership.

But here’s the hope: if those who hold to Biblical orthodoxy (especially the non-Euros in the PCC) remain in the fold, they could represent the majority once again.

It could just take a generation or two.

The key is the creation of the Office of Cross Cultural Liaison, a tangible step to righting wrongs and encouraging a welcoming environment for Korean, Chinese, Arabic, Hungarian people and other congregations and people who have been marginalized. The new department would deal with the ethos that “exists throughout the Euro Canadian elements of the denomination that non-Euro Canadians are not really part of The Presbyterian Church in Canada until they have been assimilated into the dominant culture. This ethos frequently underlies acts of welcome which often have the goal of making the newcomers ‘like us’ as quickly as possible,” according to according to the Special Committee Responding to Petitions 1 and 2 (2021) which recommended the new office.

“Like us” — read “progressive and inclusive.”

The new office will enjoy wide-ranging power and responsibility with top bureaucrat status and will answer directly to General Assembly. It’s unprecedented.

Consider that these non-Euro elements of the PCC have been a “growing edge in the denomination … Over the last 20 years while the membership in the denomination has dropped by 55,000 members, the non-Euro Canadian presence in the denomination has doubled,” the Special Committee pointed out.

Consider also that the majority of Korean, Chinese, Arabic, Hungarian and other congregations hold conservative theological views.

Add it up.

If the non-Euros are offered a place at the table and if most of them adhere to orthodoxy and if their presence is the source of growth, then would the lack of “balance and respect” even matter in the long run?

This is a long game, with results that would bear fruit after many of us have departed. Can we wait that long?

Does it Matter in the Long Run?

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The denial of “balance and respect for both definitions of marriage” appeared to be a watershed moment at General Assembly 2022.[i] It revealed what many in orthodoxy have suspected – or feared:

  1. That The Presbyterian Church in Canada (PCC) is officially “affirming” in accordance with the adoption of Pathway ‘B’– “inclusion” – in 2019.
  2. The “liberty of conscience and action” regarding participation in ordinations etc. and adherence to traditional definition of marriage approved in 2021 as part of Remits ‘B’ and ‘C’ are just accommodations which will probably be lifted in time.
  3. Each year, the thin welcome mat of liberty would be gradually nipped and tucked until nothing remained.
  4. Assuming the online gatherings of GA over the past two years (which resulted in the parallel definitions of marriage) aren’t successfully challenged in a secular court as illegitimate then the PCC is likely on its way to being fully affirming.

A bit of recent history. Recall the report the Special Committee re Implications of Pathway ‘B’ (Inclusion) which stated in its report to 2019 General Assembly: “No minister or elder currently serving (or actively preparing for ministry) should be forced to change their convictions. At the same time we understand that if inclusion becomes the doctrine of our church that, following a reasonable time of transition . . . those wishing to serve as ministers or elders need to accept this doctrine as a part of the whole doctrine and life of the church.” The key words were “time of transition.”

Are we, who adhere to Biblical orthodoxy, relegated to slow decline within the PCC?

Maybe. Maybe not.

Consider that while much attention centred on the “balance and respect” debate – which resulted in some memorable quotes and a very divided court – another decision may produce results in the long run.

A greater majority (155-33) supported the creation of the Office of Cross Cultural Liaison, suggesting support from across the theological spectrum.[ii] It was a cornerstone recommendation from the Special Committee which recognized the fact that the non-Euro elements of the PCC have been a “growing edge in the denomination . . . Over the last 20 years while the membership in the denomination has dropped by 55,000 members, the non-Euro Canadian presence in the denomination has doubled.”

The recommendation was more than just a tangible step to righting wrongs and encouraging a welcoming environment for Korean, Chinese, Arabic, Hungarian people and other congregations and people who have been marginalized.

It’s also common sense:

“If the church were a business where one section of the business had doubled over the previous 20 years, while the rest of the business had shrunk by 45 percent, the business would be putting resources and energy into the growing section of the business. The data strongly suggests that time and energy is called for to be put into this growing part of the church.”

The new office will enjoy wide-ranging power and responsibility with General Secretary (top bureaucrat) status and will answer directly to General Assembly.

A significant factor in the poor treatment sustained by non-Euros is the fact that the large majority of Korean, Chinese, Arabic, Hungarian and other congregations hold to conservative theological views. There’s a colonial mentality at work:

“An ethos exists throughout the Euro Canadian elements of the denomination that non-Euro Canadians are not really part of The Presbyterian Church in Canada until they have been assimilated into the dominant culture. This ethos frequently underlies acts of welcome which often have the goal of making the newcomers “like us” as quickly as possible.”

“Like us” means progressive and inclusive.

Let’s add it up. If “diverse Presbyterians” are offered a place at the table, and if most of them adhere to orthodoxy, and if their presence is the source of growth, then would the lack of “balance and respect” even matter in the long run? Of course, this all hinges on them remaining within the fold.

This is a long game, with results that would bear fruit after many of us have departed. Can we wait that long?

Footnotes:
[i] The Special Committee Responding to Petitions 1 and 2 (2021) from the two Korean-language presbyteries alleging generational “silencing, slander, ridicule, racism and “mistreatment” to ethnic groups recommended, among other things, that Assembly “instruct the Assembly Council, the General Assembly Office and Life and Mission Agency and Committee to Nominate Standing Committees and the other boards and committees of the church to ensure that there is balance and respect for both definitions of marriage in all correspondence sent to congregations, sessions, presbyteries and synods; the delivery of resources and workshops, and the membership of the boards and committees of the church; also that the Assembly Council provide progress reports on the balancing of the two definitions of marriage in the life of the church to the General Assemblies of 2023 and 2024” (SCP-009). Commissioners approved an amendment by a vote of 106-85 to remove all references to “balance.” The amended motion (“That the General Assembly instruct the Assembly Council, the GAO and LMA and Committee to nominate standing committee and the other boards and committee of the church to ensure that people are not excluded from serving based on their theological conviction of either definition of marriage endorsed by the GA”) carried by an even slimmer margin: 100-89.

[ii] Commissioners approved the following: “That the General Assembly approve the creation of the Office of Cross-Cultural Liaison and that it be staffed to accomplish the tasks and roles outlined above; and that this recommendation be referred to Assembly Council for implementation with members of the Special Committee on Petitions Nos. 1 and 2, 2021” (SCP-005.) An amendment to downgrade the office from General Secretary status to that of Associate Secretary was defeated, 65-122. The “tasks and roles” are fully outlined in the report of the Special Committee Responding to Petitions 1 and 2 (2021). All reports to General Assembly can be found at https://assembly.presbyterian.ca/#/committee.

Stand Our Ground

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Good news! The church is growing!

The latest annual statistics from the Center for the Study of Global Christianity at Gordon-Conwell Theological Seminary indicate that there are fewer atheists around the world today (147 million) than in 1970 (165 million) and the report expects the number to continue to decline into 2050.

Almost 2.56 billion people will identify as a Christian by the middle of this year. By 2050, that number is expected to reach 3.33 billion. The two fastest growing Christian groups around the world are evangelicals and charismatics. In 1900, less than 1 million people around the world identified as Pentecostal or charismatic Christians. By 2050, that is expected to number 1 billion.

This year, 93 million copies of God’s word will be printed, up from 54 million in 2000 and 5 million in 1900.

The numbers are real, of course. But they don’t tell the entire story.

The sad part – for us in North America, at least – is that virtually all of the growth is taking place in Asia, Africa and South America. Christianity in the global North (Europe and North America) is growing at a yearly rate of about 0.13 per cent compared to 1.79 per cent in the global South (Africa, Asia, Latin America, Oceania). Africa, at 2.77 per cent, leads the way.

The growth areas include some of the planet’s poorest and most-repressive nations.

As I’ve stated in this space in recent months, the world is undergoing an upheaval not seen since the 1960s. We are disobedient, distrustful, disoriented, diseased, disrupted, and divided – everywhere we go, it seems, including the church.

At our annual Renewal Day last Saturday, speaker Rev. Dr. Stephen Farris – dean emeritus of St. Andrew’s Hall, former professor of preaching and 140th moderator of General Assembly – reminded us of the first church fight, described in Acts 6:1-6, in which the Greek believers complained that their widows were not getting a fair share of the food compared to the Hebrews. The result was the creation of the office of Deacon. It was a new structure and pattern that met the needs of both parties. Among the deacons was Stephen the Martyr, whose preaching was so powerful that it resulted in his arrest and death by stoning. Among the approving witnesses to his death was Saul, soon to be named Paul. Put it together: a food fight led to a chain of events which resulted in the emergence of the man whose letters make up most of the New Testament — among other things.

What does this have to do with the rapid decline of the Christian faith in the West and North and the rise in the East and South? The common message is that the church grows in places of turmoil and thrives in spite of uncertainty.

In the West, there is less tolerance for the church and its narrow gate. We are rightly concerned. But consider that much of the global East and South (where Christianity is thriving) groans under much worse conditions. It’s in those places that the church is most alive. I do not believe that’s a coincidence.

Rather than fear the rise of woke culture in the global West and North, perhaps we should let it happen for the sole purpose of standing our ground. Rather than create safe spaces or even depart from The Presbyterian Church in Canada, perhaps we simply need to dare to speak the truth. (Nothing against those who are actively planning to leave – it just might not be for everyone.)

Let’s refuse to watch our words for fear of offending anyone. Stand our ground. Accept whatever verbal attacks or measures come our way. Accept it with joy, that we might be worthy of enduring persecution. Human hands can and will try to suppress the Word. But the Holy Spirit is stronger.

Prayer and Care

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In recent weeks, many Canadian provinces have ended their mask mandates. For the first time in almost two years, we see each other’s faces in grocery stores and perhaps also in church.

And yet for the most part there is no feeling of liberation or great cry of joy. To be sure, we like it. But there’s a feeling that all of this could just be temporary. We’ve experienced the roller coaster ride of tightening and loosening restrictions as the waves hit and subsided then roared again.

I can tell you that my congregation is being very cautious. We’re not going out of our way to invite people to remove their masks. We’re still roping off pews and keeping the six-foot separation. As well, we’re reminded that General Assembly will be online, as will the Renewal Fellowship’s annual meeting on April 30.

We’re in an unsure situation. We feel insecure. Will we have a normal summer? That was the bold promise of our political leaders at this time in 2020 and 2021. Are we too jaded to be optimistic anymore?

The Oxford English Dictionary defines jaded as “Tired, bored, or lacking enthusiasm, typically after having had too much of something.” Too much of the emotional ride, for sure.

In a perfect world, those who know the Lord would not be tired, bored or lacking in enthusiasm. But that perfect world is to come. In the meantime, here we are.

The Prophet Isaiah records the Lord’s powerful, energizing words. Chapter 40 is a balm for anyone who needs a charge.

“Comfort, comfort my people,” it begins. It concludes with this: “He gives power to the weak and strength to the powerless. Even youths will become weak and tired, and young men will fall in exhaustion. But those who trust in the Lord will find new strength. They will soar high on wings like eagles. They will run and not grow weary. They will walk and not faint.” (Isaiah 30:29-30, NLT)

The promise was not just to the nation of Israel in exile. It’s for all throughout history who choose to believe.

Sometimes we need to gather together to be reminded of that promise. We are invited to share our frustrations and our hope. Wherever we find ourselves, we are better together.

Prayer and Care in a Divided World

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As we work towards the renewal and revival of the church in accordance with Biblical orthodoxy, The Renewal Fellowship is focusing on two priorities in 2022: prayer and pastoral care. To be effective in those two things, we need to understand our church and the world in which we exist. The following essay is intended to shed light on cultural, political and economic trends in an effort to address our prayer and pastoral needs.

What in the world is going on?

Just when the pandemic appears to be over, and a sense of normalcy begins to return, protesters  converge on our nation’s capital and refuse to end their occupation of the streets surrounding Parliament. Key border crossings have been blocked. Similar protests are now erupting in other nations. The federal cabinet grants itself unprecedented powers to intervene.

While it would be nice to dismiss these as the final acts of frustration from the COVID-19 pandemic, I believe they’re part of a larger malaise. Consider that it’s virtually impossible to find someone who does not have a strong opinion about these matters. Try having a calm discussion about this with someone who does not share your opinion. It’s almost impossible.

There’s something deeper going on.

So let’s widen our view.

Canadian politics: The rise of the People’s Party in 2021, whose supporters include many who have never voted, seldom vote, or those who believe the Conservative Party has moved too far towards the political centre. This mirrors the growth of right-wing parties in Europe [1] and in other nations.[2]

U.S. politics: The world’s bastion of democracy elected a non-politician (anti-politician) as president who divided the nation and refused to accept his defeat four years later, resulting in a low-level attempt by a few of his most rabid supporters to overthrow the government. During all of this, the nation was torn apart over the reaction to the killing of an African-American man at the hands of a white police officer.

Culture: The emergence of those who refuse to accept the gender with which they were conceived and born, who create new identities, is tacitly encouraged by the public school system and wider culture.

Faith: The new federal law banning conversion therapy suggests that scriptural orthodoxy is a “myth.”[3] Denominations are continuing to divide themselves over their responses to these issues. And every new poll on faith finds fewer people identify with a particular faith, let alone practice it.[4]

This is just a sampling.

Our world is in the midst of a profound crisis. There is a growing body of thinkers, writers and academics – secular and church alike – who are convinced that the world is in the midst of changes seen only once every two or three generations.

Some observers downplay these issues, saying they’re nothing compared to the ravages of two world wars and a Great Depression which did arguably more damage. We need to grow up, they say. Wars and deprivation did produce more immediate human suffering. But those conflicts all had clear villains. We were united in our desire to go into battle. And we won. The difference with today’s challenges is that in many situations we don’t know who the enemy actually is. And when we are faced with adversaries, we discover to our horror that they are our friends and neighbours.

Lord, show us what we need to know.

I had the honour in December of sitting in on an online conference organized by Wycliffe College where the guest speaker was Ed Stetzer, a professor at Wheaton College and Executive Director of the Billy Graham Center in Chicago. He’s a leading thinker in the field of missiology, the study of mission and how the church might understand secular culture and respond.

Stetzer believes that the world is in the midst of a profound shift, something he calls a “cultural convulsion” which happens every 60 years. (Writer and critic David Brooks calls it a “moral convulsion.”[5]) The theory was proposed by the late Harvard political scientist Samuel P. Huntington, “who noticed that these convulsions seem to hit the United States every 60 years or so: the Revolutionary period of the 1760s and ’70s; the Jacksonian uprising of the 1820s and ’30s; the Progressive Era, which began in the 1890s; and the social-protest movements of the 1960s and early ’70s. These movements share certain features. People feel disgusted by the state of society. Trust in institutions plummets. Moral indignation is widespread. Contempt for established power is intense.”[6]

While those eras appear to be centred on America, that nation does not operate in a vacuum. The French Revolution was happening at the same time as the American separation from Britain. Similar social and democratic reforms took place in Canada and in Western Europe during these periods.

Assuming the 60-year theory holds, we now find ourselves on the cusp, or in the midst of the next convulsion, with its own smorgasbord of troubles. In Stetzer’s view, we may see COVID-19 as the main issue, but he believes it’s only one of many forces. There are actually six pandemics going on – only one is associated with a virus. Stetzer labels each with a ‘D’ – Disease, Distrust of authority, Damage from technology, Disorientation or Disconnect from identity, Disruption to mental health and Division in the church.

I took his framework and filled it out.

  1. Disease. COVID-19 hit like a wave and no health authority was completely prepared. Authorities reacted with what they knew at the time, which was limited. Measures varied from place to place. We adapted as our knowledge grew. All lives were affected. We experienced suspension of liberties, mandates and limitations on movement.
  2. Distrust of authority. Pandemic regulations have provided fresh fodder for libertarians. A significant minority are skeptical of vaccine safety; the fact that this group includes nurses and people of profound faith does not escape my attention. Throughout the pandemic, announcements and rules were often changed. Leaders and elites were found to ignore travel restrictions. And when protests emerged after the George Floyd murder, the same government leaders who were admonishing people for gathering in groups were participating (and being photographed) in massive gatherings of solidarity for justice.
  3. Damage from technology. We are connected online like never before. But we are disconnected. Picture couples in a restaurant and families at the dinner table each buried in their devices. There’s the inability to behave ourselves online. Social media is an emotional hothouse. It’s not uncommon to see friends sign out for a period of time, making a solemn declarative post about the need to sign off for a time: there’s only so much vitriol a person can take. When I share or post on a hot-button issue, I’m much more likely to get responses. A recent share of an inconsequential Tweet from a rising politician slamming the leadership of the prime minister produced 23 reactions and 41 comments, some of which produced long tangents dimly connected to the original topic. Compare that with the Bible verse that really spoke to me one morning back in late October. I felt a Holy Spirit nudge to shout it in a mountain top post. It was Psalm 57:11 – “Be exalted, O God, above the highest heavens. May your glory shine over all the earth.” And yet only six reactions and a single comment. (“Amen” to you also, sir.) Social media has opened vast amounts of knowledge and platforms for sharing and debate like never seen in human history. Are we any smarter? Is our discourse any better? Is the world a better place?
  4. Disorientation or Disconnect from identity. Gender confusion and dysphoria is a perfect example. “People aren’t sure who they are,” Stetzer says. “This has multiple, multiple ramifications. Because when we hear identity in today’s conversation, gender identity, we’re seeing the conversation about gender dysphoria and gender identity in ways that we haven’t talked about in depth and just in ways we never expected to accelerate so quickly, but it’s more than just that, it’s the rise of nationalism. Nationalism is on the rise, all over.”
  5. Disruption to mental health. The mental health implications of the last few years will be generational. In Ontario, for example, a recent survey found one in four Ontario residents reached for mental health support last year – a significant increase from 17 per cent the year before.[7]
  6. Division in the church. What’s happening here in the PCC is just one small example of what’s ripping apart other denominations and congregations. Deeply-held opinions on the issues of our times are causing ruptures in evangelicalism.[8]

Stetzer predicts that the pandemic will end. I hope so. But the cultural convulsions will continue and the divisions will deepen. “The vitriol, in a way that has not happened since the 1960s, is seeping into churches and/or the denominations,” he said.

Churches are hardly monastic. We are fully integrated into our geographic and secular political, social, and economic systems. Jesus talked about His followers being different; He described it in John 17 as “belonging.”

“I’m not asking you to take them out of the world, but to keep them safe from the evil one. They do not belong to this world any more than I do. Make them holy by your truth; teach them your word, which is truth. Just as you sent me into the world, I am sending them into the world. And I give myself as a holy sacrifice for them so they can be made holy by your truth.” John 17:15-19, NLT

To whom we belong and to whom we answer is clear: it’s our God in Three Persons.

From that, I propose three questions.

How do we survive in (or adapt to) this culture? We saw a lightning-fast response from congregational leaders in the early weeks of the pandemic, scrambling to continue worship online. Most of us accept that some form of hybrid congregation will become a permanent feature of church life: there will be those who participate in person and those who take part online, with a migration back and forth between the two groups. Survival is a deeper issue. In the face of declining attendance and revenue, we simply have to make use of whatever the Lord has provided. It could mean selling the real estate and operating out of our homes and coffee shops. It could also mean more bivocational ministry.

A second question: How do we respond to the hot issues of the day? Take the pandemic measures and vaccination mandates for example. Some churches marched in line with health authorities, closing and reopening only when allowed, then mandating vaccination for in-person attendance. They were among those voicing support for mandatory vaccinations, citing the Christlike command to care for the vulnerable, be our brother’s keeper and Paul’s command to submit to government authority.  Other churches brazenly defied restrictions and continued to gather in person, unmasked and unvaccinated in compliance with the divine command to refuse to allow anything to get in the way of worship. To them, it’s a fight for religious freedom and rights: if restaurants and liquor stores can remain open, so should we. Many churches find themselves somewhere between those two extremes.

Then there’s politics. The Ottawa and border protesters have plenty of church support – some right on the front lines. There are also many believers who see it as insurrection. One minister told me he’d have no problem if the military removed them by force.

With mental health, identity, technology, and culture, we can ask how to respond as the hands and feet of Christ. There are ways.

Regarding our inability to have civilized conversations over matters of public interest, the church could act as a model. We’d have to get our own house in order first. The Presbyterian Church of ours is deeply divided over how we view Scripture and see the role of the church – is our primary focus to spread the Gospel word for salvation or should we be focused on justice? I don’t believe we have ever had a concerted effort to have a national discussion on HOW to co-exist. Perhaps we need to start in our congregations and presbyteries. Anywhere.

But I wonder if a more important question might be: How do we become renewed via all these cultural shifts? Consider that the last “convulsions” birthed something new and lasting. The 1960s produced amazing music which had a lasting effect on the church. The impact of contemporary Christian music is powerful. Out of the hippie culture came the “Jesus movement.” Styles of worship and liturgy changed. We were no longer compelled to be the church of our grandparents.

Finally, I’m going to suggest that there is an even larger question. Huntington, the author of the 60-year theory, asked not which side you are on, rather “who are you?” We are increasingly identified not by race, culture, or nation but by gender, sexual orientation, religion, race, social background, social class, or political outlook. “I identify as …” is becoming the new introductory line in our bios.

Huntington’s question sent a Holy Spirit shiver down my side. It was a clear nudge from the Creator. Isn’t this the primary question asked by every believer: “Who am I?” So I ask: Who or what are we? According to our Scriptures and theology, we are beings created in the image of a perfect God, yet our souls are separated from our Creator by the presence of sin. Enter redemption through the sacrificial death of the Son of God. We are born again. We live, because Christ lives in us. That is who I am.

I’m going to invite every reader to ask that question of themselves. And then, in light of our answers, return to the earlier questions. We might need to churn this over prayerfully until we know how to act.

Footnotes:

[1] https://link.springer.com/chapter/10.1007/978-3-030-54895-7_14 accessed Feb. 16, 2022

[2] https://ctc.usma.edu/the-globalization-of-far-right-extremism-an-investigative-report/ accessed Feb. 16, 2022

[3] The preamble to Bill C-4, which passed into law in January, states: “Whereas conversion therapy causes harm to society because, among other things, it is based on and propagates myths and stereotypes about sexual orientation, gender identity and gender expression, including the myth that heterosexuality, cisgender gender identity, and gender expression that conforms to the sex assigned to a person at birth are to be preferred over other sexual orientations, gender identities and gender expressions. . .” https://www.parl.ca/DocumentViewer/en/44-1/bill/C-4/royal-assent

[4] https://www150.statcan.gc.ca/n1/pub/75-006-x/2021001/article/00010-eng.htm accessed Feb. 16, 2022

[5] Collapsing Levels of Trust Are Devastating America – The Atlantic accessed Feb. 16, 2022

[6] https://www.theatlantic.com/ideas/archive/2020/10/collapsing-levels-trust-are-devastating-america/616581/ accessed Feb. 16, 2022

[7] https://ontario.cmha.ca/news/1-in-4-ontarians-access-mental-health-help-the-highest-rate-during-the-pandemic/ accessed Feb. 16, 2022

[8] https://www.nytimes.com/2022/02/04/opinion/evangelicalism-division-renewal.html?smid=fb-share&fbclid=IwAR17pH-zYAHkm7q8hVS5O3SMlMlhaYsHSGZRmx-p9NkeIYG0hnx2QMskjSk accessed Feb. 16, 2022 (may need subscription to access)

No Middle Ground

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This blog represents the thoughts of the author. While they may reflect the theological position of The Renewal Fellowship, they should not be seen as an official statement.

A recent survey from Renewal Fellowship asked readers where their minds were at four months after the historic change in doctrine of the Presbyterian Church in Canada (PCC). It was hardly a scientific survey, but the responses mirrored what we’ve been hearing in conversations: In general, “We are staying in the PCC for now, while waiting to see what the next General Assembly enacts.”

Within the tent of orthodoxy (defined roughly as those who aren’t comfortable with the formal adoption of parallel definitions of marriage by General Assembly in June) are those who are actively planning to depart no matter what (if they haven’t already), those who are being called to remain within the PCC and those who are hoping and praying for a positive response to the 31 overtures calling for action on the gracious dismissal study and 21 overtures seeking denominational restructuring along theological lines.

Big thanks to Barb Ferrier for taking many hours to research and compile a listing of all overtures submitted since 2015, all overtures on Gracious Dismissal, all overtures on Theological Separation, and a summary of all overtures on Gracious Dismissal and Theological Separation. It's a rich compendium of insight.

The “tent” analogy is a generalization and suggests that there are no firm boundaries; there’s movement within the camps — and great mutual love and co-operation also, for the record.

It’s the response to the overtures that has the attention of many, especially those who are in a “wait and see” mindset. As previously communicated here and in social media, we are actively praying for the members of Assembly Council (AC), who are actively discerning recommendations to General Assembly.

The AC has established (from its membership) a Departures/Alternate Governance Working Group, consisting of Brenda Butler, Henry Han, Peter Kinch (convener), Jeff Murray, Barb Sargent, Linda Shaw, John-Peter Smit, plus Clerks of Assembly Stephen Kendall and Don Muir. The group made a progress report to the November 21-24 Council meeting and hopes to make a final report to the next General Assembly.

As this group works actively to discern a possible response, I would suggest that three things need to be made abundantly clear. (These imperatives are not just to the working group but to the wider denomination, especially those who identify as progressive.)

First, the wider denomination is invited to recognize the profound sense of dis-ease over the changes in doctrine. The paucity of scriptural underpinnings supporting this doctrinal shift is deeply alarming to a significant number of active leaders in the denomination. They are looking for common ground and certainty in both canon and polity as presented in Matthew 7:24-27.

Second, we are invited to recognize and accept that on all sides of our theological spectrum, we are deeply entrenched. The aforementioned survey attracted most of its responses from ministers, which was not surprising. But what did catch our attention was that the most insightful answers came from non-clergy. Two of them hit the nail on the head.

“There is no middle ground,” wrote an Ottawa-area elder.

Said a Quebec elder: “A kingdom divided cannot stand.”

Pause and reflect on those.

Middle ground is defined as standing between two or more conflicting and opposing positions. Parallel definitions, anyone? I don’t think anyone can claim with any seriousness that there’s no appreciable division in the PCC.

On that note, there is, thirdly, an opportunity here to take bold leadership as denomination and seek accommodation for all. Realistically, “parallel definitions” of marriage and “liberty of conscience” are non-starters for many who either describe themselves as orthodox or as progressive. For them, the language of the remits does not provide middle ground. So, let’s allow birds of a feather to flock together or for others to leave the nest. What a wonderful opportunity to end the infighting.

I echo the prayer posted in recent weeks on the Pray for the PCC group on Facebook.

“May all voices, especially those in the minority, be heard, acknowledged and incorporated into any decision. May this not be a place where a weak majority, a 50+1, rules the day. May the Council be willing to submit to the awesomeness of God, whose ways may not be politically attractive or expedient or immediately gratifying but pave the way for kingdom living. Amen.”

Anglican Renewal

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Renewal groups can be found in many denominations. From time to time, we will take a look at others who adhere to the authority of scripture and resist bringing secular values into theology.

“Gone by 2040?” The stark headline in the January 2020 Anglican Journal was an attention grabber, pointing to the grim conclusion of a new church study which showed that at the current rate of decline – deaths and departures not being matched by birth or conversions – the Anglican Church in Canada (ACC) will actually run out of members in 20 years.

Although dismissed by some observers, the study’s author – an Anglican priest with a Ph.D in sociology – pointed to “five different methodologies that pointed to the same result.”
The finding came as no surprise to the denomination’s spiritual leader, Archbishop Linda Nicholls, who described it as “a wake-up call” that should lead to action.
Time, of course, will tell.

But while the ACC is in precipitous decline in general, it’s not across the board. In the Diocese of the Arctic, the church is growing, the Journal noted. Arctic Bishop David Parsons cited various reasons, but atop the list was his belief that Arctic parishes adhere to biblical authority. “We’re Bible-believing Christians,” he said.

In October 2020, Arctic Fire was launched. It describes itself as “A Vision To Inspire Bless & Encourage People. A Call To Pray & Turn to the Lord Jesus. A Hope For a Spiritual Awakening Across Canada. An Action To Bring Arctic Mission Teams To Southern Communities.”

It was launched not by the denomination but by Anglican Renewal Ministries, an independent grassroots group of lay and clergy volunteers which receives no financial support from the denomination. Its mission “is to offer times of refreshing so God’s people may be empowered by the Holy Spirit through teaching, equipping and fellowship in the love of Jesus. (Acts 3:19-21)”
ARM was founded in the 1980s by charismatic Anglicans who saw a need to renew the church in the power of the Holy Spirit. They’re cut from similar evangelical cloth as Anglican Essentials (which serves those in the ACC) and the Anglican Network in Canada (whose parishes broke from the ACC in 2005.)

Most of ARM’s members are part of the ACC and some are with the breakaway ANiC, says Rev. Canon Gene Packwood, who chairs ARM’s board of directors. Although ARM is fervently orthodox, they’re not political. They describe themselves on their Facebook page as “empowering clergy and lay church leaders to lead parishes into renewal in the power of the Holy Spirit.”

“God still moves through the Holy Spirit and the gifts of the Spirit,” the retired priest said in a recent conversation. “We present that in a winsome way. … We pray, we hope, we dream.”

Arctic Fire, whose bold vision is under the oversight of Bishop Parsons and is sponsored by ARM, may have been launched in the wake of the grim statistical prediction of extinction, but its spiritual roots have been alive for some time. Reigniting the faith of Anglicans in southern Canada “arose out of several prophetic words over three decades,” according to Arctic’s Fire’s promotional material. “The concept is simple — bring Arctic teams to southern Canadian Communities to bless, encourage, and inspire AND to seek and glorify Jesus through worship, testimony, ministry of the Word, and prayer. These teams will invite others to a renewed love for Jesus, our Saviour.”

ARM and Renewal Fellowship appear to have much in common theologically and missionally.

Here’s the exciting part: “We will invite other denominational renewal ministries and various intercessory networks to be part of this vision. So this is a call to the Church of Canada to come in a fresh way to the Lord God Almighty Jesus Christ, and by the power of the Holy Spirit Glorify God our Father!”

Invitation received.

Come, Holy Spirit.