Written by R. Albert Mohler Jr. |
Tuesday, June 25, 2024
The historic First Baptist Church of Alexandria, Va., was removed from the “friendly cooperation” status after the congregation had expressed its support for women serving as pastors. The SBC’s confession of faith states that “the office of pastor is limited to men as qualified by Scripture,” and messengers showed their unity on this question. The constitutional question is likely to arise again. The convention took action on issues ranging from sex abuse prevention to support for Israel in its war against Hamas, but the other big headline had to do with something most messengers probably did not expect to confront—issues related to IVF.

More than 10,000 Southern Baptists gathered in Indianapolis last week for the annual meeting of the Southern Baptist Convention. The SBC was confronted by an unusually urgent set of decisions this year, and the messengers, as those sent by the churches are known, had a full agenda.
That agenda included several blockbuster actions on issues of controversy in the larger culture as well as regular reports from the convention’s ministries and boards. Anyone who thinks the annual meeting of the SBC is boring should come and watch next year in Dallas. This year, there wasn’t a spare moment on the agenda.
SBC president Bart Barber of Texas finished his term only after he presided over a complicated meeting with massive challenges. The first of these challenges is presiding in a way that allows a maximum number of messengers to speak to issues, following the convention’s adopted rules. In a hotly contested election that required three ballots, conservative North Carolina pastor Clint Pressley was elected the convention’s next president. It had been a long time since six candidates were nominated for the office at a single convention. The tellers committee got a real workout.
In terms of pressing business, the two issues that loomed largest as controversies were a proposed constitutional amendment that would have defined the use of the title “pastor” for any woman as grounds to find a church no longer in “friendly cooperation” with the SBC.
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Actions of massive significance call for significant accountability. Self-reflection is a good spiritual discipline, also for church leaders. Did we engage in spiritual abuse when we turned away faithful worshipers? Were we condescending toward mask-wearers seeking to protect vulnerable family members? Did we demand submission to civil government on matters better left to individual conscience? I for one am still bothered by the restrictions we did place on our own congregation. Couldn’t we have simply let sincere Christians make up their own minds on timing and masks and everything else? Did we lord it over the flock? Did we succumb to fear?

I am hopeful that enough time has passed that the church can calmly and methodically evaluate her COVID-19 decisions. We took actions of historical significance with profound consequences for the spiritual health of the church. These actions call for careful review and reconsideration—any competent organization reviews major decisions in pursuit of continuous improvement. Surely the church should lead by example.
Churches across America closed their doors in the spring of 2020. Time-delayed broadcast (nothing is truly “live”) of public worship was tacitly approved or openly embraced as a “spiritual equivalent” to gathered worship. Reopening, when it happened, was often accompanied by mask mandates and assembly limits. These restrictions were variously justified by arguments for submission to governing authorities or the importance of loving our neighbor.
Some church leaders openly criticized those who in good conscience disagreed with the limits of government power regarding public worship. People who suggested that scientific arguments for masks and distancing were inconclusive were silenced. And others, convinced of a duty to care for neighbor and live quietly under government were often harshly criticized and opposed.
What Was at Stake
We touched holy things.
The public assembly is a holy gathering, commanded by the LORD, and the pattern of the church since men began to call on the name of the Lord. The church gathered in Abraham’s house, at Sinai, at the tabernacle, at the temple, in the synagogue, and in the early churches scattered in the Mediterranean basin. Assembly is at the heart of what it means to be a Christian.
When we limited gatherings, we limited the ekklesia of God. We limited what the church for four millennia has understood to be basic and vital. This requires sober reflection.
The holy supper of our Lord is to be kept until Jesus Christ comes again. We skipped observances of the Supper.
And then—when we resumed public worship and the Lord’s supper, we engaged in de facto excommunication of fellow Christians on account of questions that can hardly be called primary, secondary or even tertiary. Masks come to mind.
The means of grace were severely diminished by those with the responsibility to maintain and protect the same.
We touched holy things like Uzzah touched the ark. Should we assume that we did well because we are still alive, or take some time for sober reflection and repentance?
Church and State
A common argument presented for such restrictions was the following: The state requires compliance and we are to “fear God and honor the king.” But this basic argument, especially in Western constitutional democracies, needs to be re-examined.
First, our political tradition allows for peaceful protest. The First Amendment of the American constitution (and for our friends in Canada the Charter of Rights and Freedoms) protects religious worship, peaceful protest, and the right to petition government. Such protest is not necessarily rebellion. Our Western tradition has made provision for such precisely because the same tradition recognizes that governments are prone to trample citizens by the untrammeled use of power. Paul was unashamed to appeal to his Roman rights, and Christians should wisely do the same—particularly in the face of growing hostility to Christianity. Peaceful protest (for example, the refusal to enforce mask mandates in worship services) has strong legal precedent in the Western tradition.
Second, our form of government does not give unlimited power to the executive. When Pastor John MacArthur resisted Governor Gavin Newsom’s COVID-19 policies, some Christians thought him to be an embarrassment—perhaps some Anabaptist still secretly existed in the Baptist. But when Grace Community Church presented their case for non-compliance to a judge, that judge ruled that Gavin Newsom was the law-breaker. John MacArthur proved to be the one who feared God and honored the king; Gavin Newsom was the rebel.
We should thank the Lord for John MacArthur and those like him who were willing to challenge the limits of executive authority by appealing to the law. Precedents established in such cases may prove of great value to the worshiping church in coming years. If you were a public critic, it’s time for some public humble pie.
Incidentally it was no less than a Supreme Court Justice who remarked recently that “executive officials across the country issued emergency decrees on a breathtaking scale…governors and local leaders imposed lockdown orders forcing people to remain in their homes. They shuttered businesses and schools, public and private. They closed churches even as they allowed casinos and other favored businesses to carry on. They threatened violators not just with civil penalties but with criminal sanctions, too.” Gorsuch expressed concern regarding government treatment of churches during the pandemic, noted that governments “surveilled church parking lots, recorded license plates, and issued notices warning that attendance at even outdoor services satisfying all state social- distancing and hygiene requirements could amount to criminal conduct.”i
If a Supreme Court Justice is concerned about government overreach, could not a sincere Christian have shared the same concerns and acted accordingly? It seems the answer should be simple: Of course, yes.
Third, and by far most importantly: The church of the Lord Jesus Christ alone has the right to regulate her worship, and that regulation is solely by the Word of God. I heard good friends argue that since the governing powers were not touching what was preached, or the liturgy to be followed, all was well. This argument has some (limited) merits, but it is not one that I would be willing to press on the conscience of another believer in Jesus Christ. It seems wiser simply to state the following: When the state weighs in on any matter pertaining to public worship, the church will humbly listen and then make its own decisions concerning the public worship of God. This is not ground we should ever give over to the civil magistrate. To use the language of Reformed liturgy, the things beginning with the call to worship and ending with the benediction are holy things that belong to the Lord, the King and Head of the church.
It is here that I would argue for the urgency of COVID-19 reflection—to make use of sanctified hindsight. The governing authorities were wrong on almost everything; masks hardly work if at all,ii vaccinations are less useful than natural immunity,iii and despite all the restrictions and vaccinations nearly everybody I know has contracted COVID-19 at one time or another.iv And amongst my entire circle of friends and family, over forty-five years of life and service in Christ’s church in three different countries, not a single friend or relative that I know died of COVID-19. This is not what I was told to expect in the spring of 2020, and it surely is a reason to thank the Lord for his shielding mercies. (And yes, I aware many did lose loved ones in the same period, and this is also reason for humble prayer.)
But—if the governing authorities were wrong on almost everything (starting with “two weeks to slow the spread”), did their dubious use of emergency powers warrant restricting the life and worship of the church? Hindsight makes things clearer.
And if this question is answered in the negative, perhaps such reflection will lead those who preached strict compliance to think far better of those who disagreed, and even to commend their courage and constancy in the face of pressures from within and without the church. Both sides ought to listen to each other, very carefully.
Love Your Neighbor
The second and very common argument was that those in favor of restrictions, masks and vaccines were those who truly understood what it meant to love your neighbor.
Neighborly love motivated many Christians. Those who were prone to be upset with mask- wearers or a friend stayed away for a time out of concern for elderly family members ought to see love in those who took such extra care.
But the “love-your-neighbor” argument has also profound weaknesses when we attempt to apply it uniformly to the whole church.
First, those who used it often asked the church to make scientific rulings on disputed medical questions: “If we loved our neighbor, we would all wear masks.” I am a pastor, and I don’t give recommendations for vaccinations, masks, or appendectomies. To require unanimity on such questions to be part of the unity of the church or the criteria for attendance on the public worship of God or admittance to the Lord’s Supper seems to be an abuse of authority.
A second problem is perhaps the greater. The argument for restrictions on the regular life of the church was often an argument for the priority of physical health and safety over spiritual health and life. But if the whole world was indeed about to die, would not true love for our neighbor led us to throw open our doors to preach the only medicine the world had left— Jesus Christ and eternal life through Him?
Fear
We return again to Justice Gorsuch: “Many lessons can be learned from this chapter in our history, and hopefully serious efforts will be made to study it. One lesson might be this: Fear and the desire for safety are powerful forces.”
Another category for reflection is fear. Did we acquiesce to restrictions or adopt policies out of fear (whether of governing authorities or fellow congregants)? This might be answered in the affirmative for those on both sides of various questions—masks come to mind again. Fear of man is a snare; it is sinful. Did we fear men?
Perhaps there is an ultimate question we need to ask: Was I afraid to die from COVID-19? Did this make me afraid to attend public worship? Did fear lead me to close the doors to my unbelieving neighbors? Christians are not to fear death.
When our session (elder board) decided to limit attendance at public worship on account of the early reports of the dangers of COVID-19, I received a Saturday night phone call from an elderly Presbyterian minister regarding the protocols for the following day’s services. He had a simple question: “What power granted to the elders of the church by Jesus Christ would permit you to turn me away from the public worship of God?”
I explained to him that the reports we were all receiving indicated that this virus had the capacity to rapidly spread dangerous illness. He replied that he wasn’t calling to discuss the timing of his death (which surely was coming but only the Lord knew when) but about the arrangements for the public worship of God in the morning.
This providential conversation moved me deeply, and I told him I would turn no one away.
Concluding Questions
Actions of massive significance call for significant accountability. Self-reflection is a good spiritual discipline, also for church leaders.
Did we engage in spiritual abuse when we turned away faithful worshipers? Were we condescending toward mask-wearers seeking to protect vulnerable family members? Did we demand submission to civil government on matters better left to individual conscience? I for one am still bothered by the restrictions we did place on our own congregation. Couldn’t we have simply let sincere Christians make up their own minds on timing and masks and everything else? Did we lord it over the flock? Did we succumb to fear?
We touched holy things, and this requires humble reflection. Maybe your next leadership meeting ought to include time for prayerful reflection on actions taken, followed by some honest communication with your congregation.
May God help us in this work of reflection, give us true repentance where needed, and by this renew our commitment to the public worship of His holy name.
Peter Van Doodewaard is a Minister in the Orthodox Presbyterian Church and is Pastor of Covenant Community Church (OPC) in Taylors, SC.

i Peter Pinedo, “Supreme Court Justice Gorsuch Blasts COVID Lockdowns, Closing of Churches”, National Catholic Register, May 23, 2023, https:// justice-gorsuch-blasts-covid-lockdowns-closing-of- churcheswww.ncregister.com/cna/supreme-court-
ii Tom Jefferson et al., “Physical interventions to interrupt or reduce the spread of respiratory viruses”, Cochrane Database of Systematic Reviews, https://www.cochranelibrary.com/cdsr/doi/10.1002
/14651858.CD006207.pub6/full?s=08
iii Ralph Ellis, “COVID Infection Provides Immunity Equal to Vaccination: Study”, WebMD, February 17, 2023, https:// vaccine/news/20230217/covid-infection-provides- immunity-equal-to-vaccination-studywww.webmd.com/vaccines/covid-19-
iv Erika Edwards, “What people with ‘super immunity’ can teach us about Covid and other viruses”, NBC News, March 11, 2023 https:// immune-covid-science-trying-unravel-immunity- virus-rcna72885www.nbcnews.com/health/health-news/are-
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While the world is wholly and willfully foolish regarding the end of the world, the Lord our God “would not have us ignorant.” The series of articles and devotionals that follow bring us to the Word of God concerning the return of Jesus Christ through the parable of the ten virgins from the first thirteen verses of Matthew 25. By God’s Grace we will consider the topic of Christ’s return and the Parable of the 10 Virgins under four general parts, each of which will have several lessons attached.

And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
Matthew 25:6
Its 2022 and thoughts of the end of the world are common and well documented both in the academy as well as in pop culture. It’s been a trend of the last several decades in countless books, Hollywood movies, and all types of shows, podcasts, and youtube channels to depict and orate on the end of the world as we imagine it. We have been left with shows depicting apocalyptic scenarios, zombie creatures, population destroying diseases, and other imaginations. As these ideas were hitting a fever pitch an actual pandemic came that killed many around the world, leading many of the survivors to embrace greater excess, anger, violence, drugs, science so called, in an effort to enjoy or extend their lives a little longer before the end.
For many cults the end of the world plays a prominent part in their history. The Jehovah’s Witnesses have been predicting dates for Christ’s return since their beginning in the late 1800s and as recently as 1975. Similarly, the World Mission Society Church of God grew in South Korea and around the world with promises of a heavenly jerusalem descending in Korea and ushering in the end of the world. This did not happen in 1988 or in 2010 as predicted but people keep following. In evangelical circles strange ideas of the end of the world are prevalent on the internet, social media, in best selling book series’s, and on the conference circuit. The 24 hour news cycle provides ample material for 24 hour newspaper exegesis wrecking havoc on many poor souls. In academia and business alike, scientists are regularly hypothesizing about when the sun will burn out and freeze the earth; when the ozone layer will disappear destroying our air, killing all life; or when an asteroid or comet will make a direct hit and wipe out humanity as we know it. All around us, the end of the world is considered, hypothesized, and modeled but few are searching for the truth where it is always found, in Scripture alone.
The end of the world, the day of judgment, and the return of Christ are all prominent themes in Scripture. Some of the longest chapters in the gospels are dedicated to Christ’s teaching concerning the end of the world. God spoke to us through the prophets in times past giving us lessons and pictures of the end of Jerusalem and the end of the world as a whole.
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