Backwoods Presbyterian: The Dangers of Evangelicalism

Tuesday, December 12, 2006

The Dangers of Evangelicalism

At the site of yet another "evangelical" pastor resigning after succombing to Homosexual desires (see: http://www.denverpost.com/ci_4817067) I feel the need to write about the danger that evangelicalism (as is exemplified by the mega-church movement) poses to the Church Catholic. Here are Four Bullet Points that I will expound on with following Posts. If you have any insight or questions you would like answered please feel free to post messages.

1) Lack of Pastoral Oversight

2) Lack of Historical Perspective

3) Lack of Eucharistic Awareness

4) Lack of Creedal Association/Foundation

15 comments:

ChipB said...: I don't think you can limit these ills (lack of pastoral oversight, historical perspective, eucharistic awareness and creedal foundation) to evangelical megachurches. I think this is a rampant in problem (in various forms) throughout the church. The PCUSA is rife with these problems. However, with the megachurches, the old cliche rings true - the bigger they are the harder they fall.; 12 December, 2006 23:22
Anonymous said...: Excuse my ignorance, but what do you mean by "eucharistic awareness?"; 13 December, 2006 07:27
Benjamin P. Glaser said...: I agree that this is just not a phenomenon allocated intrinsicly to evangelical mega-churches but is a symptom of greater problems throughout the Christian world. However this particular posting will focus primarily on the specific world of the mega-church.; 13 December, 2006 09:38
Benjamin P. Glaser said...: Anonymous,

"Eucharistic Awareness" refers to a misunderstanding or a complete lack of awareness of the improtance of the eucharist in Christian Worship. In my short life I have attended many of these mega-churches where little or no attention is paid to the eucharist.; 13 December, 2006 09:39
Anonymous said...: You are exactly right.

I look forward to your analysis. I am only an outsider looking in at the world of mega-evangelicalism. I have always lived and worked in the shrinking world of the oldline denoms.

However, just down the road from my small town, there is a larger city that has two of these mega-marts of religion. Plenty of our residents drive to attend these palaces of vacuity. No pastoral care, no depth of biblical insight and no exposition of Scripture in the worship, that's for sure.

So, why do these people drive 60 miles roundtrip to attend?; 14 December, 2006 14:49
Lori said...: I also look forward to your thoughts on this.

I call the mega-church movement "Christianity Lite".
In my small experience I had the sense that it was an easy way to join an "exclusive" group that weekly affirmed the validity of your existence without having your having to do anything except say "Amen" at the right time and nod knowingly with an "Umm hmmm". Then empty your pockets.; 16 December, 2006 02:40
Anonymous said...: Presbyterian Gal pegged it!; 18 December, 2006 16:48
Bill Crawford said...: hey I'll do my usual job of being contrary here.

Could you imaginie us handling the Ted Haggard situation any better? I mean in a matter of days he went from total denial, to being submitted under authority, full and total confession, and in a process of restorative ministry without any lawyers involved (ok I have no evidence of that).

Also for years my in laws have attended a 5-8,000 member church. They also had several small groups and a house church in their home. There was tons of pastoral care. Think about it how much do any of us clergy know about the secret lives of our members? little.

Don't get me wrong I still think the small church is the future but the mega church's ills are much exaggerated. In my ever so humble opionion.

as to the Eucharist - anonymous may not have known you meant "have an understanding of the significance of the Lord's Supper in the nurture and development of the believer"

peace; 19 December, 2006 15:43
Chris Larimer said...: I second some of Bayou Christian's remonstrations. However, I want to underscore the cheapness of sacramental theology in most megachurches. A local megachurch - locals sometimes call it "Six Flags over Jesus" (though it's not as bad as this place - has what amounts to a 3 minute snack for their weekly (weakly?) celebration of the Lord's Supper. A detachment from the worship team performs a song while elements are passed. Sometimes they might introduce the sacrament, but most of the time it's done on autopilot and there is no institution or any other part of the four-fold movement of the Supper (Jesus took = Offertory,
Gave thanks = Eucharistic Prayer,
Broke the bread = Fraction,
And gave = the Communion).

Also disturbing is their nearly weekly baptismal service. The lights go down as spotlights hone in on the baptismal tub (imagine the set of Who Wants to Be a Millionaire when things start to get serious). Then somebody - a friend, relative, "sponsor" - unceremoniously announces the name then dunks them. Note - this is not the minister, but just a fellow congregant. It doesn't matter if you've been baptized before. For them, baptism is an act of affiliation with a particular local church and thus is to be repeated anytime you move membership or get a repentant feeling. It's all about what you are saying, rather than God's claim on you.; 20 December, 2006 16:39
Anonymous said...: When we attended one of the Mega Churches it was to hide and blend in after fighting the presby "wars" for far to many years. A place to not do anything and enjoy the show because that is all it was a show just like hollywood. So, refreshed we rejoined the fight.; 20 December, 2006 22:08
Bill Crawford said...: Chris,

Good point and I can't argue a bit. Sometimes I forget how much these things mean - it would be like talking about how much I enjoy having a right arm. I just don't think about my right arm that much. The sacraments are in many ways the same thing but different ;); 21 December, 2006 11:58
Anonymous said...: Could the PCUSA handle Ted Haggard better?

He'd just have had to offer a retroactive scruple! He'd still be ministering as a "More Light" Presbyterian!; 22 December, 2006 23:11
Anonymous said...: The title of your series leaves me with the desire to pen one myself - The Dangers of Mainline-ism! ;); 29 December, 2006 19:52
Anonymous said...: Another take on why effective ministries seem to fall.

God is in control. If so, He allows leaders and those in the public eye to fall into temptation.

Could it be that He allows this to bring more glory to himself? Those in high profile positions may end up getting worshipped rather than God. It may be for His glory alone that these leaders fall into temptation. It is a reminder that Jesus alone was perfect and without sin and how much we need redemption.

For more examples, look at the high profile movies:
* Nativity Story - Actress that played Mary is pregnant and unwed
* End of the Spear - One of the main characters was played by a non-Christian gay activist
* The Passion - Mel Gibson has to apologize for a drunk tirade; 22 January, 2007 17:04
Anonymous said...: "When we attended one of the Mega Churches it was to hide and blend in after fighting the presby "wars" for far to many years."

Yeah, been there. There're people who actually stay there, too.

Still, one of the megachurches in my area offers things in its Sunday School program I could dream of. If it had Christian fellowship atop that ... my only problem would actually be the sacraments.; 07 July, 2007 07:52

Westminster Confession of Faith (Chapters Rotate)

Chapter I

Of the Holy Scripture

I. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable;[1] yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation.[2] Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church;[3] and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing;[4] which makes the Holy Scripture to be most necessary;[5] those former ways of God's revealing His will unto His people being now ceased.[6]

II. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testament, which are these: Of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, I Samuel, II Samuel, I Kings, II Kings, I Chronicles, II Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament: The Gospels according to Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistles to the Romans, Corinthians I, Corinthians II, Galatians, Ephesians, Philippians, Colossians, Thessalonians I , Thessalonians II , To Timothy I , To Timothy II, To Titus, To Philemon, The Epistle to the Hebrews, The Epistle of James, The first and second Epistles of Peter, The first, second, and third Epistles of John, The Epistle of Jude, The Revelation of John. All which are given by inspiration of God to be the rule of faith and life.[7]

III. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture, and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings.[8]

IV. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, depends not upon the testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God.[9]

V. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the Holy Scripture.[10] And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it does abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.[11]

VI. The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.[12] Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word:[13] and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed.[14]

VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all:[15] yet those things which are necessary to be known, believed, and observed for salvation are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.[16]

VIII. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by His singular care and providence, kept pure in all ages, are therefore authentical;[17] so as, in all controversies of religion, the Church is finally to appeal unto them.[18] But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them,[19] therefore they are to be translated in to the vulgar language of every nation unto which they come,[20] that, the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner;[21] and, through patience and comfort of the Scriptures, may have hope.[22]

IX. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.[23]

X. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.[24]

Chapter II

Of God, and of the Holy Trinity

I. There is but one only,[1] living, and true God,[2] who is infinite in being and perfection,[3] a most pure spirit,[4] invisible,[5] without body, parts,[6] or passions;[7] immutable,[8] immense,[9] eternal,[10] incomprehensible,[11] almighty,[12] most wise,[13] most holy,[14] most free,[15] most absolute;[16] working all things according to the counsel of His own immutable and most righteous will,[17] for His own glory;[18] most loving,[19] gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin;[20] the rewarder of them that diligently seek Him;[21] and withal, most just, and terrible in His judgments,[22] hating all sin,[23] and who will by no means clear the guilty.[24]

II. God has all life,[25] glory,[26] goodness,[27] blessedness,[28] in and of Himself; and is alone in and unto Himself all-sufficient, not standing in need of any creatures which He has made,[29] nor deriving any glory from them,[30] but only manifesting His own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things;[31] and has most sovereign dominion over them, to do by them, for them, or upon them whatsoever Himself pleases.[32] In His sight all things are open and manifest,[33] His knowledge is infinite, infallible, and independent upon the creature,[34] so as nothing is to Him contingent, or uncertain.[35] He is most holy in all His counsels, in all His works, and in all His commands.[36] To Him is due from angels and men, and every other creature, whatsoever worship, service, or obedience He is pleased to require of them.[37]

III. In the unity of the Godhead there be three Persons of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost.[38] The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; [39] the Holy Ghost eternally proceeding from the Father and the Son. [40]

Chapter III

Of God's Eternal Decree

I. God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass;[1] yet so, as thereby neither is God the author of sin,[2] nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.[3]

II. Although God knows whatsoever may or can come to pass upon all supposed conditions;[4] yet has He not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions.[5]

III. By the decree of God, for the manifestation of His glory, some men and angels[6] are predestinated unto everlasting life; and others foreordained to everlasting death.[7]

IV. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.[8]

V. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has chosen, in Christ, unto everlasting glory,[9] out of His mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto;[10] and all to the praise of His glorious grace.[11]

VI. As God has appointed the elect unto glory, so has He, by the eternal and most free purpose of His will, foreordained all the means thereunto.[12] Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ,[13] are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified,[14] and kept by His power, through faith, unto salvation.[15] Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.[16]

VII. The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby He extends or withholds mercy, as He pleases, for the glory of His sovereign power over His creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praised of His glorious justice.[17]

VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care,[18] that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election.[19] So shall this doctrine afford matter of praise, reverence, and admiration of God;[20] and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.[21]

Chapter IV

Of Creation

I. It pleased God the Father, Son, and Holy Ghost,[1] for the manifestation of the glory of His eternal power, wisdom, and goodness,[2] in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good.[3]

II. After God had made all other creatures, He created man, male and female,[4] with reasonable and immortal souls,[5] endued with knowledge, righteousness, and true holiness, after His own image;[6] having the law of God written in their hearts,[7] and power to fulfil it;[8] and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change.[9] Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil;[10] which while they kept, they were happy in their communion with God, and had dominion over the creatures.[11]

Chapter V

Of Providence

I. God the great Creator of all things does uphold,[1] direct, dispose, and govern all creatures, actions, and things,[2] from the greatest even to the least,[3] by His most wise and holy providence,[4] according to His infallible foreknowledge,[5] and the free and immutable counsel of His own will,[6] to the praise of the glory of His wisdom, power, justice, goodness, and mercy.[7]

II. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly;[8] yet, by the same providence, He orders them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.[9]

III. God, in His ordinary providence, makes use of means,[10] yet is free to work without,[11] above,[12] and against them,[13] at His pleasure.

IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in His providence, that it extends itself even to the first fall, and all other sins of angels and men;[14] and that not by a bare permission,[15] but such as has joined with it a most wise and powerful bounding,[16] and otherwise ordering, and governing of them, in a manifold dispensation, to His own holy ends;[17] yet so, as the sinfulness thereof proceeds only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.[18]

V. The most wise, righteous, and gracious God does oftentimes leave, for a season, His own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled;[19] and, to raise them to a more close and constant dependence for their support upon Himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.[20]

VI. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, does blind and harden,[21] from them He not only withholds His grace whereby they might have been enlightened in their understandings, and wrought upon in their hearts;[22] but sometimes also withdraws the gifts which they had,[23] and exposes them to such objects as their corruption makes occasion of sin;[24] and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan,[25] whereby it comes to pass that they harden themselves, even under those means which God uses for the softening of others.[26]

VII. As the providence of God does, in general, reach to all creatures; so, after a most special manner, it takes care of His Church, and disposes all things to the good thereof.[27]

Chapter XXX

Of Church Censures

I. The Lord Jesus, as king and head of His Church, has therein appointed a government, in the hand of Church officers, distinct from the civil magistrate.[1]

II. To these officers the keys of the kingdom of heaven are committed; by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word, and censures; and to open it unto penitent sinners, by the ministry of the Gospel; and by absolution from censures, as occasion shall require.[2]

III. Church censures are necessary, for the reclaiming and gaining of offending brethres, for deterring of others from the like offenses, for purging out of that leaven which might infect the whole lump, for vindicating the honor of Christ, and the holy profession of the Gospel, and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer His covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.[3]

IV. For the better attaining of these ends, the officers of the Church are to proceed by admonition; suspension from the sacrament of the Lord's Supper for a season; and by excommunication from the Church; according to the nature of the crime, and demerit of the person.[4]

Chapter XXXI

Of Synods and Councils

I. For the better government, and further edification of the Church, there ought to be such assemblies as are commonly called synods or councils.[1]

II. As magistrates may lawfully call a synod of ministers, and other fit persons, to consult and advise with, about matters of religion;[2] so, if magistrates be open enemies to the Church, the ministers of Christ, of themselves, by virtue of their office, or they, with other fit persons upon delegation from their Churches, may meet together in such assemblies.[3]

III. It belongs to synods and councils, ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his Church; to receive complaints in cases of maladministration, and authoritatively to determine the same; which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission; not only for their agreement with the Word, but also for teh power whereby they are made, as being an ordinance of God appointed thereunto in His Word.[4]

IV. All synods or councils, since the apostles' times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both.[5]

IV. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.[6]

Foundational Text For Backwoods Presbyterians

Acts 20:17-24
From Miletus Paul sent to Ephesus and called to him the elders of the church. And when they had come to him, Paul said to them, "You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time, serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews; how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ, And now, behold, bound by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there, except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God."

Backwoods Presbyterian

Tuesday, December 12, 2006

The Dangers of Evangelicalism

15 comments:

Fighting For The Crown Rights of King Jesus

WELCOME TO BACKWOOODS PRESBYTERIAN

Backwoods Information

Backwoods Worship Posts

Backwoods is Currently Reading

The Consistory

Reformed and Faithful Bloggers

Reformed and Apologetical Resources

Labels

Places of Importance

Blog Archive