Backwoods Presbyterian: Do You Wear the Cloth?

Wednesday, August 15, 2007

Do You Wear the Cloth?

Quick question to the Blogosphere's Reverends!!!

How many of you don the collar?

If you do or do not, why or why not?

I have often considered wearing a collar after my ordination and I would like to hear some reasoned arguments as to either why you wear one or why the wearing of the collar is not for you. Do you have a "Doctrine of the Collar" or is it just a matter of personal preference?

Now I will certainly wear a "Geneva Gown", mostly because I am not interested in Aunt Millie questioning my poor tie choices every week. I realize I am a poor dresser so eschewing ostentatious suits for a black robe is a certainty for me. But seriously, I do believe it is important for the pastor to show some semblance of not only reverence and seriousness but also a recognition for the office that he holds. For more information I commend a paper written by Chris Larimer on the use Vestments.

14 comments:

Gary said...: I'm sorta shocked at the moment since I've never been in a church with the pastor wearing the collar and thought that was a Catholic thing...; 15 August, 2007 23:29
Anonymous said...: Most Presbyterian pastors in Scotland wear the collar. It's basically a uniform, and it has all the pluses and negatives of any uniform. I think it is a good thing generally, though.

I've got one, and I wear it for weddings and funerals now, mostly. Along with the Geneva gown. I also wear it for hospital calls when I'm on chaplain rotation and I'm visiting people I don't know. I filled in for a military chaplain at a change of command ceremony at Ft. Meade and wore it then, as well.

When I was in Cincinnati trying to plant a church, I wore it often. Cinci is heavily Catholic, and it creates an immediate rapport. I used to go and hang out at Starbucks and work on my laptop. You'd be surprised the conversations you can get into, especially if they notice the wedding ring.

Plus it has two other benefits:
1. No cop will ever give you a speeding ticket. That's huge when you drive a BMW.

2. Nobody gives you any static when you need to complain about service, or ask for special attention. For instance, while I was living in Cinci, I bought 4 new tires for my truck. I asked them to drop the spare, wire brush the rust off the rim so it would hold air, and put the best old tire on it. They didn't do that. 2 days later I hit something in the street and shredded one of my new tires. I tried to put the spare on but it was flat. I put on the collar, went back to the store and told the manager what happened. Not only did they fix my spare, they gave me a new tire free of charge. There is amazing power in a black shirt and a little piece of white plastic.

I don't wear it now, in Sturgis, except for the above mentioned times. Mostly that's because this place is way laid back. People wear their "good jeans and cowboy hat" to church. It just seems more out of place and more of a barrier than a help.; 15 August, 2007 23:53
Anonymous said...: I think Jeff Myers is a New Perspective/Federal Vision guy, though. If so, that will inevitably color some of what he says, so take all with a grain of salt. There is more than a whiff of Rome about that crowd.; 16 August, 2007 00:04
Benjamin P. Glaser said...: Thanks for the info on Myers. I'll try to find a different source for this discussion. Also I was curious as to the general feeling in the PCA about Genve gowns and collars in general.; 16 August, 2007 09:26
Chris Larimer said...: If I may be so bold, you can read my recommendations here. I wrote these while I interned at the Office of Theology and Worship. There appear to be a couple of typos, which indicates that they used a working version rather than the polished one I submitted at the end of my time there.

As an ordained deacon, I have worn the collar when I preached and when I made hospital visits to folks I didn't know. I also preach in cassock, gown, bands, and hood. However, I anticipate presiding at the table in alb & stole OR cassock, surplice, and stole (hood worn during preaching...stole put on for service of the table). I'm a bit bells-n-smells, though. If I get booted, I may go catting around the Reformed Episcopal Church. I'm not a Covenantor.; 16 August, 2007 14:14
Anonymous said...: In general, the collar is not worn. Those that do wear it tend to have sympathies with the Federal Vision/NPP. That's not a hard and fast rule, just an observation.

The old guys, especially in the South, wear the gown quite frequently (like you see Kennedy doing.) The element in the PCA that is less critical about embracing the church growth movement and mainstream evangelicalism doesn't do so, generally.; 16 August, 2007 15:03
Anonymous said...: Chris,

You mean you don't believe that Presbyterian polity alone has divine warrant from the Word?; 16 August, 2007 15:04
Chris Larimer said...: Brian,

No, I don't. I'm familiar with the brand of Presbyterianism that does, but I don't hold to that position. I think that presbyterialism is in great accord with what you see in the Scriptures. However, we should be careful to listen to ancient testimony that was actually concerned with these structures from the first two centuries. An episcopate, if held by God's man, can weather the storms of postmodern flightiness in ways that our system is obviously doing very poorly.

What is the name of that position that deems only one polity as correct?; 17 August, 2007 22:34
Benjamin P. Glaser said...: By the way Brian you never answered the question whether or not you wear a Geneva gown in the pulpit?; 17 August, 2007 23:40
Anonymous said...: Chris: the name is narrow minded. I cheerfully accept that moniker for myself, btw.

Ben,
Used to, but not anymore except for "special" occasions. It's darn hot, for one thing.
Funny story: I had a little girl in a past congregation who was adopted from India. Her name was Jasimine and I absolutely adored her. She must have been about 3. She walked in the door of the church on some special occasion when I was wearing the robe. She saw me, let out this great gasp and said, "MOMMY! IT'S JESUS!"

Be not ignorant of the power of these things for both good and ill.

B; 18 August, 2007 02:09
Anonymous said...: Chris,

We should have a non-adversarial polity discussion, btw. (or maybe mildly adversarial. I'm not sure I could ever be non-adversarial. Too much of Luther in me.) I think it would be profitable for the watchers.

For the record, I think presbyterianism is the most biblical, but there is more scriptural warrant for episcopacy than for congregationalism. In an emergency, I could cheerfully submit to a bishop, provided he didn't want to reordain me because of some apostolic succession nonsense.

B; 18 August, 2007 02:13
Anonymous said...: However I must hasten to add that in Covenanting times I would have been staunchly against a bishop for two reasons:

1. The King had promised to leave the Presbyterians be in exchange for Scottish support of his ascension to the throne. That promise was broken.

2. The new prayer book he attempted to introduce had a bit of popery about it that I wouldn't have liked.

3. Anyone who slaughters Christians in the name of political power deserves to be stood up to.

The Covenanting times will be the subject of my PhD if I ever get to do it.

B; 18 August, 2007 02:19
Jon said...: I heard that collars are actually a relatively recent innovation--maybe in the last two hundred years. They derive from battlefield situations, to distinguish chaplains from fighting forces. Geneva gowns were the scholarly robes of their day, and thus emphasize the teaching office.

I don't feel that either is really necessary. I would be cautious of wearing it for the "benefits" that Brian mentions. If you are a jerk, drive poorly, or don't tip well, that will also show. To me, it seems like a nod towards Christendom. And it clearly has a "clerical" feel to it. I have noticed collars are trendy with the young evangelicals; I don't really know why. That said, I've worn one when I lived abroad and that was the practice.

Chris, I couldn't find your recommendations. Can you re-post them?; 26 August, 2007 18:17
Chris Larimer said...: Brian,

I'd love to argue with you. As a good Irishman, I'm always looking for a good fight. ("Pardon me, sirs. Is this a private fight, or can any hardchaw join in?") However, we appear to be in agreement on the issue of governance arising jure divino or jure humano.

John, my article used to be found on the PCUSA's Theology and Worship FAQ website. It appears to have been taken down so that people will be routed to James Ayers' take as published in PT. I'm making it available once again on my blog here.; 27 August, 2007 23:01

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

Wednesday, August 15, 2007

Do You Wear the Cloth?

14 comments:

Fighting For The Crown Rights of King Jesus

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