Legalism: What It Is And What It Is Not
The real freedom that we have is freedom within the bounds of the law of God to honor it as a way of gratitude. People today are making the assumption that freedom is freedom to live outside the law of God. Simply put, “If you come to us, we won’t require anything of you.” We need to properly define legalism as putting a yoke over people for their justification before God, in addition to faith in Christ.
What is legalism? The charge of legalism is so carelessly flung around today that people have no idea what the term means. It’s become a catch phrase to write off any teaching of God’s moral law.
There are three ways this term is being misapplied and abused to attack churches that have remained confessionally Protestant.
First, churches that are serious today are characterized as legalistic. In fact, any church that is serious or formal anymore will “stand out like an organ stop” (quoting David Wells) and be labeled as those who are joyless and legalistic. People are equating legalism with formality, as if freedom means casualness before God. I’m reminded of the Lord’s complaint against Israel,
For My people are foolish, They have not known Me. They are silly children, And they have no understanding. They are wise to do evil, But to do good they have no knowledge.” (Jer 4:22)
Just before Israel’s impending judgment for apostasy, the Lord tells us that the worship became full of sheer “silliness.” No word could better capture the feel of today’s worship than silliness. We have forgotten the Lord’s warning, “By those who come near to me, I must be regarded as holy.”
Second, legalism is being carelessly used to attack people’s liberty. I have noticed the reverse problem of striking at a brother’s liberty because he wants to, for example, offer his first-fruits in the way that he dresses or looks. “They make all their people dress a certain way at that church.” Broad characterizations and generalizations are made this way and lumped together as a “legalistic” when, in fact, practices of people are often birthed out of genuine gratitude for the grace given. In other words, marketing mega-churches keep kicking the traditional churches as legalistic in matters of Christian liberty—they wear ties, they sing out of a song book, etc.
Third, and most dangerous, the charge of legalism is made against those who are sincerely trying to honor the law of God out of gratitude. Now none of these people would advocate that Christians should murder, steal, commit adultery, etc.; but when a Christian wants to, for instance, keep the second commandment and not make images or have icons for worship, since it is expressly condemned in that commandment, well, that is now said to be legalistic. If someone says, “I want to honor the fourth commandment and keep the Sabbath day holy” this is the kind of stuff being labeled as legalistic, when in fact, it is a law of God.
You Might also like
-
Where Did Satan Come From?
The Bible seems to tell us that Satan was a created being, that Satan was among the first of the creatures. He was one of the angels that was created and then fell from that position. He chose to rebel against God, and as a result, the Scriptures seem to say that He was thrown down, he was cast out of heaven. And we’re told that he led many with him. So it wasn’t just Satan by himself, but there were many, if you will, fallen angels that followed him in that rebellion against God. The question comes as a result of that: if it is true that Satan was an angel, created good to serve the Lord and yet rejected that place of goodness, if you will—rejected that service of the Lord and chose instead to rebel against God with many other of His fellow angels—if that is true, how in the world did Satan choose that? Sin and evil must have been in the world already for Satan to be able to choose evil or to choose sin, rather than choosing to serve God.
The Origin of Evil
And so the question then comes as a result: if that is true, if the Bible’s comments about Satan and the fall of Satan, the casting out of Satan, is true, then where did evil come from? How was evil even there for Satan to choose in the first place? And I think what I’d want to say to that question is that evil is not a substance. Evil is not something that needed to be created in order to exist. Everything else that is had to be created. And we’re told that God created everything that is by the Word of His power, and sustains it still today. But evil, I want to suggest, is not a thing. It’s not a substance. Rather, it’s the privation or absence, denial of a thing.
Read More -
Southern Baptists’ #MeToo Moment
In a recent op-ed for the U.K. Sunday Times, Douglas Murray observed that the reason the wheels have come off the #MeToo movement is that it discredited itself by overstating its case and conflating unmistakable instances of abuse with messy adult entanglements. “The MeToo movement had some cases that were very clear-cut. Others were not,” he wrote. “And the insistence that a historic reckoning was occurring made the line between the two uncomfortably easy to breach.”
The same line-blurring could describe what is happening in the second-largest religious denomination in the U.S. (and the largest Protestant denomination). Known for its theological conservatism that includes reserving the pastorate for men, the nearly 15-million-member Southern Baptist Convention (SBC) is currently undergoing what many major media outlets are characterizing as a reckoning over sexual abuse.Indeed, some go further, with ex-SBC leader Russell Moore calling it an “apocalypse” and evangelical pundit David French calling it a “horror,” proof the denomination does not merely contain some bad apples, but is, in fact, a “diseased” orchard.
While purple prose has been flowing freely in regards to the SBC, little of it has bothered to detail what the apocalypse looks like in hard statistical terms. That’s likely because, according to the recently released report generating all the coverage, a total of 409 accused abusers were found over the course of 21 years in approximately 47,000 SBC churches.
Bombshell
Lyman Stone, demographer at the Institute for Family Studies, told me the actual data contained in the abuse report, the result of an eight-month investigation by Guidepost Solutions, does not come close to meriting the hyperbolic terms that are peppering coverage in The Washington Post, The New York Times, and CNN.
“Statistically speaking,” he said, “there were not that many cases. This is not actually that common of a problem in this church body.”
Stone went on to estimate that there are about 100,000 to 150,000 staffers in SBC churches, but many thousands more volunteer in their ministries. Of all the allegations that Guidepost investigators reviewed, they found only two that appear to involve current SBC workers.
“If you wanted to argue that based on this report, executives of the SBC mismanaged the cases that were brought to them, then fine,” Stone said. “But if you want to say this shows that [the SBC] is corrupt, hypocritical, and rife with sexual abuse — the report doesn’t demonstrate that.”
Stone added that he was shocked that Guidepost investigators only found two current cases, given how many exist in the general population. “I mean, if I had been betting beforehand, I would have bet for a couple of hundred,” he said. “Because if you’re talking about 100,000 to 150,000 people who are disproportionately men, just your baseline rate of sex offenders tells you, you should have gotten a couple thousand sex offenders in there just by random chance.”
He concluded that while the report may show the need for reforms in responding to allegations, it does not show an endemic problem of sexual abuse, adding, “It is important to distinguish these.”
Corroboration
Advocates like attorney and Larry Nassar victim Rachael Denhollander have argued that misconduct within the SBC isn’t just a question of numbers. They also take issue with the executive committee’s resistance to creating a public database of the “credibly accused,” assembled by third-party investigators like Guidepost. But a deep dive into how Guidepost handled the most prominent allegation of abuse in its SBC report should set off alarm bells for anyone interested in maintaining a biblical standard of justice.
From the broad outlines of Jennifer Lyell’s story, it’s easy to understand why the members of the executive committee might have felt some hesitation to unquestioningly label her as a victim of abuse.
In 2004, Lyell was a 26-year-old master of divinity student when she met cultural anthropology professor David Sills, who is 23 years her senior, on the Louisville campus of Southern Baptist Theological Seminary. Shortly after, she became close with the entire Sills family, including David’s wife, Mary, as well as his college-age son and teenage daughter. She alleges that it was on a mission trip with Sills and his daughter that Sills first “sexually acted” against her.
That incident, she says, began a pattern of abuse that lasted 12 years until she was 38, continuing even as she moved to Chicago in 2006 and, later, Nashville, to further her career in publishing. During the time that Lyell was a publishing executive, she often worked with Sills, contracting with him for books, and, arguably, holding more power over his career than he did over hers.
In essence, Lyell was claiming that Sills was able to continue committing acts of sexual abuse against her even after she’d left the state because she would return to visit the family.
In 2018, at the height of the #MeToo movement and two years after her contact with Sills had ended, Lyell told her boss, Eric Geiger, at the Christian publisher Lifeway of the allegedly abusive relationship. Geiger, in turn, arranged a meeting with Southern Seminary’s president, Dr. Albert Mohler. In short order, Sills’ employment was terminated. A year then passed before Lyell provided her account to the Baptist Press for an article she hoped would present her as Sills’ victim.
As the house media organ of the SBC, the Baptist Press (BP) falls under the authority of the executive committee. When committee members read Lyell’s account, which did not contain any concrete description of violent behavior, in a March 2019 BP draft, they had doubts about framing it as she wanted, in part because they feared Sills might sue. They asked BP editors to replace the word “abuse” with “morally inappropriate relationship,” though the story retained a quote wherein Lyell accuses Sills of “grooming and taking advantage” of her. The editors informed Lyell of the change shortly before going to print.
Once the story was published, commenters on BP’s Facebook page criticized the fact that Sills had lost his job while Lyell had not, prompting her to demand BP restore the term “abuse” to the article or link to a statement from her rebutting their word choice.
Months of sporadic back-and-forth communications followed, in which committee members weighed options for coming to terms with Lyell. Then, at an October 2019 SBC conference on sexual abuse, Denhollander recounted Lyell’s story from the stage, identifying Sills by name and calling Lyell a “survivor of horrific predatory abuse” who was “cast away” by BP editors and the executive committee. Almost immediately after, Denhollander threatened the executive committee with a defamation suit on Lyell’s behalf.
Executive committee sources who agreed to speak with me anonymously say that the SBC’s insurance agency did not want to settle with Lyell, believing she did not have a strong case. But already facing bad press over Denhollander’s conference comments, committee members feared further fallout from dragging the issue out. In May 2020, the same sources say the committee paid Lyell just over $1 million, thinking that would be the end of the matter. It wasn’t.
When Guidepost issued its report on May 22, Lyell was by far the foremost accuser in it.
Again and again in the 35-plus pages that feature her case, Guidepost investigators claim Lyell’s version of events is “corroborated.” What that would mean in a police investigation is that witnesses offered other evidence against Sills. What it appears to have meant to Guidepost is that Lyell told her story to Geiger and Mohler, and both men said they believed it, according to the Baptist Press. In fact, Geiger, the first person to whom Lyell revealed the alleged abuse, told me Guidepost never even asked him to provide statements or evidence.
The report does briefly mention testimony from unnamed employees at Sills’ missions agency and his former pastor — referring to Dr. Bill Cook — but both Guidepost and the task force refused numerous requests to provide me with the agency staffers’ specific comments. And Dr. Cook told me that in his case, once again, all “corroborate” means is that he found Lyell’s story credible, not that he had any additional evidence to offer.
Guidepost defends its choice to refer to Sills as an “abuser” rather than an “alleged abuser” by noting that they didn’t find any evidence that “indicated that the interactions between Ms. Lyell and Professor Sills was anything but sexual abuse.”
Perhaps that’s because they weren’t looking very hard.
Read More -
Trial at IPC Memphis for the “Jonesboro 7”
As Session saw it, the Jonesboro 7 were in rebellion against the will of Christ. But had not told them how they were in rebellion against Christ. At the hearing the SJC Judges would later question how the men would be able to show proper evidence of repentance given the lack of specificity; one SJC judge asked whether proper repentance might seem to include having to vote for TE Wreyford. As the SJC would later point out, however, “Session had neither the responsibility nor authority to determine or direct who, if anyone, would stand for election as the pastor of the mission church upon its organization as a particular church.” Session had gravely transcended its authority.
Editorial Note: What follows will be controversial and disturbing as it deals with abuse. Reader discretion is advised. In preparing this series, official documents and public comments have been extensively used to compose the narrative. No attempt is made to assign motives to any of the parties in this case. Reference will be made to inferences drawn by the judges on the PCA’s Standing Judicial Commission as they carefully reviewed the case and noted the process was “abused” and offenses “imagined” by a Temporary Session of Elders against the Jonesboro 7. Any objection to the use of the term “abused” should be directed to the SJC Judges rather than the author of this series who simply reports the judgment of the PCA General Assembly regarding the actions of the Temporary Session in this case.
This is part three in a series. You can read Part One as well as Part Two. I have also written about this mater on PCA Polity.
Seven men from a small church plant in Jonesboro, Arkansas desired to see a distinctively Reformed and Presbyterian church planted in their city. Covenant Presbytery had called a church planter, TE Jeff Wreyford, to organize the work there. But the seven men, the Jonesboro 7, had a different ministerial philosophy than TE Wreyford and they had not perceived the cultivation of a distinctively Reformed and Presbyterian church to be a priority for him.
The seven men went to the Session of elders overseeing the work and stated that when the time came to consider extending a call to a permanent pastor, that they desired to consider other candidates rather than TE Wreyford. You can read more of that in part two.
The Session, of which TE Wreyford was moderator, eventually responded by indicting the Jonesboro 7. The Session wrote them claiming it was “fair to assume,” the Jonesboro 7 had broken the ninth commandment in arriving at their conclusions about TE Wreyford. It remains unclear why the Session believed that was a fair assumption.
These “dirt kickers” from Jonesboro, who attended a fledgling church plant of about 45 people, were summoned for a trial on July 12, 2021, however the wife of one of the Accused was pregnant and her due date was that same day. But despite the request of the Jonesboro 7 for the trial to be moved to the city where they worshiped and where the offenses were alleged to have taken place, the Session of Elders insisted it would be held at IPC Memphis, where most of them were on staff or already ruling elders.
We can only speculate as to how the added stress of allegations from Christ’s under-shepherds and ultimately an indictment would have impacted the young family as they awaited the arrival of their child.
The Session graciously accommodated the soon-to-be father by offering him a choice: choose to be absent from his own trial and represented by counsel or, if the delivery “providentially hindered” him, they would schedule a new hearing date for him. Mr Hurston ultimately chose to be near his wife on that date and was represented by one of the other Accused.1
A Curious Trial
The trial was held at IPC Memphis about 70 miles from the men’s homes and from the church where they were members. It was quite a contrast; IPC Memphis is an historic, wealthy, and influential congregation, which reported an average morning attendance of 952 in 2020 when the Jonesboro 7’s troubles began. Christ Redeemer PCA in Jonesboro, had about 45 people attending the church plant in 2020.
The men had little reason to be optimistic about their impending trial; at the end of May, the Session sent each of the Jonesboro 7 a letter asserting: “Scripture reminds us that if we fail to confess our sins, we cannot expect the Lord’s blessing…you are on a pathway that leads to Sheol and death. Return to your first love, Jesus Christ….”2
Readers may recall that earlier the Session had declined to tell the men how they had sinned. And when the men begged to know what their specific sin(s) were, these under-shepherds of Christ accused the men of being “disingenuous.”
As such, it is curious TE Ed Norton would sign a letter urging the men to “Confess [their] sins,” but continue to refuse to tell the men what their particular sins were (Cf. WCF 15:5). The SJC would call this more than curious; it was “unfair.”3
Nonetheless, the men were committed to the PCA and submitted to a trial, still not knowing what the Session believed they had done in violation of Christ’s Law.
TE Mike Malone, at the time also a pastor at IPC Memphis, served as the prosecutor in the case. It was his job to prove the Jonesboro 7 had broken the Fifth and Ninth Commandments.
At trial, TE Malone alleged the men were in sin to oppose TE Wreyford being offered as candidate for pastor; TE Malone asserted:
The session has continued to voice its support of [TE Wreyford] and believes without hesitation that he should be offered to the congregation as a candidate to serve as its pastor. That’s our job. That’s our responsibility as a provisional session.
The PCA Standing Judicial Commission quotes other arguments from TE Malone’s prosecution in which he alleged the Jonesboro 7 had sinned against the authority the Session “presumed” to have:
“The persistent insistence that [TE Wreyford’s] name be removed as a candidate to be pastor of this church reflects a fundamental unwillingness to fulfill membership vow number five, and is disruptive of the peace of the church.”4
Numerous witnesses were summoned against the accused. But none of them offered any evidence of the guilt of the accused, as the SJC would later point out (see the forthcoming Part Five).
One of the witnesses was TE Clint Wilcke who serves as the “Coordinator/Catalyst for the Mid-South Church Planting Network.” TE Wilcke’s testimony featured some memorable exchanges.
In one exchange, TE Clint Wilcke corrected a defendant for addressing him as “Mr Wilcke,” and instead insisted he be addressed as Reverend Wilcke.
Read More
Related Posts: