Written by Carl R. Trueman |
Friday, August 16, 2024
The account provided on the Church of England’s website indicates that the discussion was infused with the usual pious jargon. The archbishop of Canterbury captures the sentiment nicely: “I cannot imagine the Church of England without any particular group within it, and without her reaching effectively to anyone outside it through inclusion and justice, lived in holy imitation of Christ.” A church without boundaries is, of course, no church at all. So the statement about “any particular group” surely needs qualification. 

It’s that time of year again when the Anglican General Synod makes further moves toward dissolving the difference between Christianity and the acceptable tastes of the surrounding world. This, of course, is always to the detriment of the former. For the Church of England, this is nothing new. Writing for The Spectator, Theo Hobson points out that the church has in practice denied its theology of sex for many years now. That simply indicates how deep the problem is. But rather than take steps to check the problem, the C of E seems set to move to regularize it.
The issues of the moment involve giving more formal status to “Prayers of Love and Faith” that are already in use in some churches for the blessing of same-sex couples and plotting a way forward for the recognition of civil marriage. The prayers themselves are on the whole masterpieces of studied ambiguity, more significant for what they suggest but do not spell out.
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Diligent, thoughtful planning leads to “abundance” (21:5). Planning involves being realistic about your financial situation. Idle talk (14:23) and wishful thinking (28:19) lead only to poverty and want. The wise plan ahead to avoid dangers into which the simple keep going (22:3). Since “riches do not last forever,” careful thought and attention are required to provide for yourself and your family (27:23-27). 

Money. We all deal with it, but few know what to think about it. Our culture and even our friends and family can give us conflicting messages: money is power; money is a curse; money corrupts; money means you’ve made it.
Unfortunately, many Christians feel just as conflicted. Some fear wealth, feeling that the way to godliness is cutting oneself off from worldly concerns, especially financial ones. Some fear wealth is only an illusion; only the immaterial matters. Others, taking a cue from prosperity preachers, feel that riches much be a sign of favor and blessing from God. And if they aren’t rich, either they don’t have enough faith or God is cruelly withholding what is good. Many find themselves caught between these two extremes.
How are Christians to view money? Does God care how we use our financial resources, and if so, what should we do?
The book of Proverbs gives us a treasure trove of insights into how Christians should view and use wealth. Here are ten essential lessons:
1. Money has some value.

A rich man’s wealth is his strong city; the poverty of the poor is their ruin. (Prov. 10:15)

Proverbs takes an incredibly practical, realistic view of wealth. It hardly needs to be said that money is a powerful tool. Wealth is a “strong city” (10:15) that protects the rich. Money gives favor and “many friends” (14:20, 19:4). While money used well can be a blessing, it can also be used corruptly. The rich abuse wealth to rule over the poor (22:7) and pervert justice through bribery (17:8, 17:23). Although wealth is valuable, it is limited. While the rich may perceive it to be “a high wall” (18:11), some may not realize that “those who trust in riches will fall” (11:28).
2. If you want money, you must work for it.

A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come on you like a robber and want like an armed man. (Prov. 6:10-11, see also Prov. 24:33-34)

Money doesn’t come easily. While many dream of winning the lottery or receiving a large inheritance, that is the exception, not the rule. Economics teaches us the principle of scarcity: there are limited resources, and so everything comes at a cost. Growing money requires faithful, diligent, patient work. Proverbs teaches that “the hand of the diligent makes rich” (10:4) and “in all toil there is profit” (14:23). It requires patience to gather wealth slowly, “little by little” (13:11). On the other hand, those who are lazy (6:10-11, 12:24) and eager to get rich (28:20) cheat themselves. The one who procrastinates “is a brother to him who destroys” (18:9), with his own desires killing him (21:25).
3. Don’t fall for a “get-rich-quick” scheme; ill-gotten gain always comes back to bite.

Such are the ways of everyone who is greedy for unjust gain; it takes away the life of its possessors. (Prov. 1:19)

Bribery, theft, dishonest business practices, fraud, lies—the media provides example after example of dishonest means to get ahead. And it isn’t just “out there”; most of us face the danger of being defrauded or temptation to cut corners at work. And yet, wealth gained in such a way will become a curse. It does “not profit” (10:2), “will dwindle” (13:11), “brings troubles” (15:27), is a “fleeting vapor and a snare of death” (21:6) and leads to poverty (28:22). Our righteous God “will by no means clear the guilty” (Exod. 34:7), including those guilty of financial crimes.
4. Plan ahead, plan ahead, plan ahead.

Ponder the path of your feet; then all your ways will be sure. (Prov. 4:26)

Planning ahead for your finances cannot be overstated. The wise save to take care of needs down the road (21:20). Diligent, thoughtful planning leads to “abundance” (21:5). Planning involves being realistic about your financial situation. Idle talk (14:23) and wishful thinking (28:19) lead only to poverty and want. The wise plan ahead to avoid dangers into which the simple keep going (22:3).
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The first section of the Report does a wonderful job of upholding our understanding of what is required in the Moral Law, both in what is forbidden by the Ten Commandments and in what is positively required of them. Westminster Larger Catechism questions 129-151 provide the framework for this section.  It would be difficult to come away from Section 1 without agreement that not only is abuse a grave sin, but that it is our duty as Churches, Church officers, and a denomination to proactively create a safe environment for those in our care and to love and protect victims well when abuse comes to light.

The church should be a sanctuary for victims, a training ground to prevent assault, and a facilitator of emotional, spiritual, and physical healing. (PCA AIC DASA Report, p. 2402)
The Presbyterian Church in America’s (PCA) Ad Interim Committee (AIC) on Domestic Abuse and Sexual Abuse (DASA) recently released its Report to be presented at the 49th General Assembly later this month.  Given everything that has gone on in the news and online with other denominations releasing reports of abuse in their ranks, there has been much confusion over this PCA document; what it is, what it is not, and what place it has within our polity.
First, What the Report Is NOT:

It is not an analysis or investigation of allegations of abuse in the PCA.
It is not binding on PCA Churches in any way.
It is not going to be either “approved” or “adopted” by the PCA.

Second, What the Report Is:
In 2019 the 47th General Assembly of the PCA adopted an overture to form an Ad Interim Committee[1] to study the topic of Abuse, which the Report defines as “persistent maltreatment that causes lasting damage”(p. 2306). Additionally, it states “for the purposes of this report, all forms of physical and nonphysical (emotional, psychological, spiritual) abuse will be considered equally sinful” (p. 2307).[2] The Assembly directed the Committee to fulfill a number of tasks, chief among them being that:
The Committee shall report regarding best practices and guidelines that could be helpful for elders, Sessions, Presbyteries, and agencies for protecting against these sins and for responding to them. However, no practice, policy, or guideline will be proposed for adoption or approval. It is simply information, which shall not be binding or obligatory in any sense. (p. 2301)
The result is a 220-page technical yet pastoral document that has two main parts:

Biblical and theological foundations of understanding abuse (Section 1)
Practical pastoral aspects of abuse in the church (Sections 2 – 6)[3]

What the Report Does Well

It is both Biblical & Confessional

The first section of the Report does a wonderful job of upholding our understanding of what is required in the Moral Law, both in what is forbidden by the Ten Commandments and in what is positively required of them. Westminster Larger Catechism questions 129-151 provide the framework for this section.  It would be difficult to come away from Section 1 without agreement that not only is abuse a grave sin, but that it is our duty as Churches, Church officers, and a denomination to proactively create a safe environment for those in our care and to love and protect victims well when abuse comes to light.

Body & Soul

The Report convincingly makes the case that abuse is not just physical, affecting the body, but that it affects the very soul and being of a person (p. 2311).[4] This is meant to show how emotional, psychological, and spiritual abuse truly are abuse.

Matthew 18 vs. Romans 13

Churches need to understand that there are times when a faithful application of Romans 13 takes precedence over a well-intentioned but mistaken approach to Matthew 18 (pp. 2332, 2399).  Many cases have been botched, pain increased, and future abuse facilitated because the heart of Church leadership was to confront the accused (Matthew 18) rather than report the alleged crime to the governing authorities who are ordained by God for such a task (Romans 13).  Additionally, in the United States of America, there are unique legal reporting requirements that pastors and ministry leaders must obey in each State or civil jurisdiction.

Case-by-Case & Step-by-Step Guidance

While pastors and ministry leaders should read the entire first section of the AIC Report in order to understand the basis for the subsequent sections, it is very helpful to be able to turn right to sections 2-6 for guidance related to specific types of abuse, how to care for the victims, and how to proceed with investigations procedurally in line with BCO 31-2 (p. 2338). The Attachments aid with this. Attachment 6: Comprehensive Child Protection Policy is particularly helpful.

Gospel Hope

While the Report is sobering, it is full of gospel hope.  There are multiple sections on shepherding, for both the victim and the abuser. There are sections on the subjects of forgiveness and repentance.
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[1] BCO, Rules of Assembly Operations, Article IX.
[2] It is unclear how this principle of equality plays out in the Report. At times in certain sections of the Report, the word “abuse” is used broadly, as in this quote on page 2307. At other points in the Report, “abuse” is used in a limited way to denote the type of abuse being discussed in a given section. However, even the Report acknowledges that our d
octrinal Standards (i.e., WLC 151) do not count all sins as equally heinous (p. 2309). Yes, all abuse is sin deserving of Hell. Yes, emotional abuse is really and truly abuse (and therefore, sin), and as such it inflicts damage upon souls and calls down God’s just judgement upon the perpetrator(s). However, rape and child sexual abuse are clearly more heinous sins than non-physical sinful abusive patterns and behaviors that men and women commit in their various relationships. Our doctrinal commitment to understanding gradations of heinousness of sin from one instance or kind of abuse to another is not clearly articulated in the Report.
[3] Each section includes unverified case studies that allegedly happened in the PCA, described for illustrative purposes.
[4] This is in line with how Calvin understood the soul, as is reflected in his Institutes.I.15.
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