Brother-Theologians: Preach the Word
Brother-theologians, preach the Word! Labor to study the works of God (Ps 111:2) and tell of them before the congregation (111:1). Pursue the finer points of theology and learn how to communicate them to Christ’s bride. If you are graced with the chance to study theology, remember: It is not just for you! It is for the church. Therefore, study theology and prepare to preach. It may turn out that Christ doesn’t call you to fill many pulpits—then again he might—but when he does, why would you risk being unprepared when God’s word tells theologians to “Preach the Word”?!
When I came to seminary, I wanted to study the Bible and theology. Having never “preached” a Sunday morning message, I was uncertain as to the role preaching would have in my life. Ten years later, through a combination of providential opportunities and willingness to preach whenever I was asked, I have finished my theological education (Yes, it took a decade!) and have preached more Sundays than not.
For nearly five years I have filled the pulpit at my current church—first as a supply preacher, then an interim pastor, and last as the senior pastor. In the lustrum before serving at our church, I like so many of my seminary peers preached in nursing homes, urban missions, country parishes. It was a wonderfully painful time, one where precious little flocks like Corn Creek Baptist Church endured my preaching and helped me learn how to preach.
During that time, preaching was a priority, but so was theology. By training, I am a systematic theologian, or at least, that’s what my degree says. Therefore, as a pastor and a theologian, I feel a measure of familiarity with both vocations. And I feel a fraternal affection and responsibility to exhort aspiring theologians with what Paul commanded Timothy: Preach the Word!
Sound Doctrine Preaches
In 2 Timothy 4:1-2, Paul writes with warmth and weight:
I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.
In the Pastoral Epistles the offices of pastor and theologian were not divided. Pastors were to teach in accordance with sound doctrine, and theologians—well, that vocation had not really been established, yet. Paul, who was arguably the greatest theologian in the Scriptures, regularly described himself as a preacher (1 Tim 2:7; 2 Tim 1:11) and urged Timothy and Titus to follow his model by spreading sound doctrine through preaching and teaching (1 Tim 1:10; 6:3; 2 Tim 1:13; Titus 1:9; 2:1, 2, 8). Indeed, as Paul finished his last earthly epistle, he urged Timothy to take seriously the task of preaching the Word.
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Listening Well to Preaching Is a Spiritual Discipline
We should go to church with an expectation that we will meet with God in the preaching of his word. All of us on occasion arrive tired and distracted, and when we are in that frame of mind, there is every chance the sermon will bounce off us. But if we are hungry, expectant, and ready to engage with God, then our experience will be much more positive. So we need to listen actively, not passively.
The Lord Is Speaking
Jesus addressed a crowd at one point and laid down a command and a principle: “Pay attention to what you hear: with the measure you use, it will be measured to you, and still more will be added to you” (Mark 4:24). He said this in the context of parables he had been teaching the crowd. Sometimes we think that Jesus spoke in parables, using the imagery of first-century Israel—soil, seeds, lights, bushels, and more—to make it easier for people to understand. But Mark says that Jesus told parables to keep people at a distance. They were like riddles—people could understand the surface meaning thanks to the earthy imagery, but only those (the disciples and others) who approached Jesus to ask for an explanation received “the secret of the kingdom,” the true meaning of the parables (Mark 4:11). However, “for those outside everything is in parables, so that ‘“they may indeed see but not perceive, / and may indeed hear but not understand, / lest they should turn and be forgiven”’” (Mark 4:11–12, quoting Isa. 6:9–10). The principle is clear—those who actively listen, engage, and approach Jesus for explanation are rewarded with insight. Those who half-heartedly listen to what he says and then wander off are left outside. Therefore, we need to listen well—attentively and prayerfully—remembering that as our pastor preaches the word, it is the Lord who is speaking (1 Pet. 4:11).
Paul tells Timothy the role of the pastor is to “preach the word . . . in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Tim. 4:2). You can help your pastor fulfill this duty by being a good listener. That doesn’t just mean staying awake and maintaining eye contact while he preaches (though that would certainly encourage him!); it means correctly receiving the word of God. After urging Timothy to preach the word, Paul immediately adds that “the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions” (2 Tim. 4:3). Listening well to God’s word means hearing it eagerly and letting it confront you—that is, allowing it to challenge and rebuke you. Listening badly means putting pressure on your pastor, whether indirectly (by lack of attention) or directly (by unfair criticism). This pressure can lead him—perhaps unconsciously—to preach to please his hearers.
If you humbly, submissively listen to the Scriptures, it will be easier for your pastor to preach the word. Scripture contains many passages and ideas that people in our generation don’t like or actually hate—passages on the uniqueness of Christ or on gender and sex.
A pastor who does his job will need to preach on such passages and topics. It will be easier for him if he knows that at least some people in the church are ready to submit to God’s word and listen to it rather than simply expect God’s word to affirm their preconceptions. A pastor I know, a good and godly man, became so affected by his congregation (which contained a number of progressive and liberal Christians) that when he preached a sermon on a particularly confronting passage, he told his hearers, “I wish the Bible didn’t say this.” He went on to affirm the teaching of the passage, but he was revealing a heart under pressure. He knew what people in his congregation thought about that particular topic and was swaying to their opinions. As congregation members, we can strengthen our pastor by listening well and making sure we respond in a godly way to God’s word.
A practical way to do this is to talk with one another after the service about the sermon. It is OK to talk about the weather, sports, politics, and other topics after worship, but it is sad that, at least in my experience, we so rarely talk about the sermon.
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He Failed — But He Was Undoubtedly Right
If someone had penned an obituary for Jesus the day after his death, it might have very well concluded with the same words: “He failed.” But such a memorial would betray an ignorance of the God of resurrection. Often what appears to be failure and defeat is, in fact, success and victory. What was Machen’s success? With clarity and consistency he drew a line in the sand. He sharpened the creedal edge that had long been blunted by compromise. You either stand on the side of biblical Christianity or you don’t.
Appearing in the Baltimore Evening Sun on January 18, 1937 was an obituary for J Gresham Machen written by cultural critic and essayist HL Mencken. It’s an interesting tribute from an unlikely source. Machen’s life was a heroic struggle against the influence of Modernism within the mainline Presbyterian church, and a tireless attempt to contend against fake Christianity that revised and rejected the Bible. For his part, Mencken wasn’t a Christian and believed that the doctrine Machen espoused was a horror little removed from cannibalism. Yet, Mencken highly praised Machen as more clear, cogent, and consistent than his adversaries. The closing words of the epitaph simply read: “He failed — but he was undoubtedly right.”
In one sense, that assessment is understandable. If we measure success in human terms then Machen did appear to fail. His compelling and intellectual defense of the orthodox faith — summarized so well in his book Christianity and Liberalism — didn’t persuade most of his contemporaries. The Presbyterian Church in the United States of America and Princeton Seminary theologically collapsed forfeiting biblical Christianity, and America’s other mainline denominations followed a similar course.
The inability to stem the tide is still felt today. One hundred years after first being published, World Magazine named Christianity and Liberalism as their 2023 book of the year. Why? They explained: “If you want to explore the background of the moral collapse in churches today over same-sex marriage and other LGBTQ issues, this book is a good place to start. That collapse follows logically from the more important and foundational fight of 100 years ago.”
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Report on the PCA’s Jubilee Assembly
The Presbyterian Church in America at 50 is stronger, more committed to her Westminster heritage, more beautiful, more healthy, more orthodox, and more united than ever before. The PCA at 50 shows every sign of being a living, growing, vibrant Church. The PCA is worth fighting for because the PCA is worth having!
The 50th General Assembly of the Presbyterian Church in America was a mighty demonstration of God’s grace and faithfulness to His Church.
The Presbyterian Church in America at 50 is stronger, more committed to her Westminster heritage, more beautiful, more healthy, more orthodox, and more united than ever before. The PCA at 50 shows every sign of being a living, growing, vibrant Church. The PCA is worth fighting for because the PCA is worth having!
The PCA General Assembly convened in Memphis, Tenn. Tuesday, June 12. This year’s Assembly was exceptional as it combined the regular business of the Church with numerous times of reflection, prayer, and thanksgiving in light of the 50th Anniversary of the PCA’s Founding in 1973. God was exceedingly kind, faithful, and generous to the PCA at this year’s Assembly.Opening Worship & Election of the Moderator
At last report, 2290 elders (1559 TEs and 691 REs) gathered for the meeting of the General Assembly, which opened with a service of worship. The retiring Moderator, RE John Bise, chose the preacher for the evening, his former pastor TE Randy Thompson of FPC Tuscumbia, Ala. TE Thompson’s preaching matched the excellence of RE Bise’s work as Moderator last year.
Two men were put forward to serve as moderator. TE David Strain of FPC Jackson, Miss. offered TE Fred Greco. In his speech TE Strain emphasized the diligent service TE Greco has given to the church to help presbyters understand our polity as well as TE Greco’s qualifications to serve as Moderator of such a large gathering.
TE Charles McGowan of the McGowan Global Institute nominated TE Randy Pope. In his speech, TE McGowan emphasized TE Pope’s connection to PCA founding fathers TEs Jim Baird and Frank Barker; he concluded by asserting that if they were alive and could vote, they would vote for TE Pope as Moderator.
TE Fred Greco was elected by a wide margin (1077-739) to serve as Moderator. TE Greco serves on the Standing Judicial Commission (SJC) and is pastor of Christ Church in Katy, Tex.It is customary for the new Moderator to make a speech as he accepts the gavel; in this first speech, TE Greco paid tribute to his wife’s vital and generous support of his ministry, which he credited as enabling him to serve in the way he does.
Selected Overtures Adopted by the Fiftieth Assembly
Overture 7: Accountability for the Atlanta Staff & Permanent Committees
Throughout her history, there has been a tension in the PCA between being a “grassroots” denomination and a centralized denomination. In our early days, the PCA founding fathers would not even permit the central offices of the various agencies of the PCA to be located in the same city in order to further diffuse the influence of those agencies. After receiving the RPCES, the offices of the PCA Committees and Agencies were centralized in Atlanta.
At the 19th General Assembly (1991) in Birmingham, TE O. Palmer Robertson as Chairman of the Administrative Committee CofC, successfully repulsed an attempt by the Permanent Committees and their Atlanta staffs to wrest more control from the Assembly regarding policy and trajectory. At this the 50th Assembly, changes were instituted into the Rules of Assembly Operations (RAO) to codify that the Permanent Committees and the Atlanta staffs are indeed accountable to the Assembly.Overture 7 proposes the changes underlined above.
While Overture 7 (O7) did not initially garner a great deal of attention, some members of the PCA Atlanta staff reportedly indicated their reservations regarding this amendment at the Administrative Committee CofC meeting. After O7 became controversial, TE Zack Groff wrote a helpful summary of the issues. Overture 7 adds one sentence to the RAO requiring the Permanent Committees and Agency Boards to give account to the Assembly annually as to how they are fulfilling Assembly directives and/or any new policies adopted by the Permanent Committee or Agency Board.
By Tuesday, the Overtures Committee had wrested control of O7 from the various Permanent Committees and presented it to the Assembly for adoption with slight amendment. The overture passed overwhelmingly and went into effect immediately on Tuesday night around 10:00 p.m. What a kindness of our faithful God to transform an overture that was briefly controversial into a point of unity to help us begin the business of the Assembly.
This was one of the most important actions of the 50th General Assembly. As RE Melton Duncan noted on the largest and most influential podcast in the PCA, this overture reflected the “Spirit of 1973” as the Assembly moved to enable more closer review of every one of its agencies and committees. The adoption of this amendment is a step in the right direction of the Assembly reasserting control over its own Permanent Committees and Agencies and their Atlanta staffs.
Overture 13: Atheists in Church Courts
The longest debate at the Assembly concerned whether to admit atheists as witnesses in the church courts. The PCA Constitution currently permits only people who acknowledge belief in God as well as rewards and punishments after death to give testimony in PCA courts. The Constitution does not prohibit unbelievers, non-believers, or spiritualists from giving testimony in the Church courts; it only disqualifies atheists.
The Overtures Committee (OC) recommended against changing the PCA Constitution in this way. The OC reasoned such a change was unnecessary, since material evidence (e.g., police or medical reports) is always admissible. Others argued against adoption because of other unintended consequences. TE James Bruce of Hills & Plains Presbytery gave a superbly clarifying speech summarizing concerns regarding allowing those who deny the existence of God to bear witness in church courts.
A Minority Report on this matter was also presented to the Assembly given by TE Tim LeCroy. TE LeCroy’s report to the Assembly dwelt largely on hypothetical situations and seemed to be characterized by fear and suspicion regarding what the news media might say about the PCA. RE Steve Dowling, chairman of the OC, in his response called out TE LeCroy’s speech for some of its logical fallacies including mere appeals to emotion. RE Dowling also urged us not to fear men or the media, but to fear God in heaven.
RE Howie Donahoe gave a well-reasoned speech in favor of the minority report as he urged the Assembly to adopt the amendment proposed by O13.
The Overture was rejected by the Assembly in the most narrow margin of the week: 871-999 (53% against).
While I was nearly persuaded by RE Donahoe’s well-reasoned speech, I continue to believe the current witness eligibility standards are right and good. Church courts are fundamentally different from civil/criminal court. I believe this amendment was seeking to anticipate matters better left primarily to the magistrates to investigate and adjudicate (e.g., cases of abuse). The Church courts rightly must defer to the magistrate on such matters, since the magistrate is God’s deacon in his own sphere.
Overture 23: Chastity for Church Officers
Since 2018, the PCA Assemblies have met with the cloud of Revoice hanging over them. The 50th General Assembly overwhelmingly passed an amendment to clarify the chastity and sexual purity required of officers (elders and deacons) in the PCA:
…He should conform to the biblical requirement of chastity and sexual purity in his descriptions of himself, his convictions, character, and conduct.
There was little debate on this matter as 69% of the Assembly voted to close debate after hearing only one speech (that of TE Stephen Tipton of Gulf Coast Presbytery).2
There was apparently little need to debate the issue further. Overture 23 passed by a vote of 1673-223 (88.2% in favor).
If this amendment is ratified by the PCA Presbyteries, it should make the PCA entirely inhospitable to the Saint Louis Theology/Side-B/ “gay-but-celibate”/Revoice Movement. This amendment requires not merely celibacy, but chastity from church officers. It seems many of those who had long-opposed attempts to tighten and clarify our standards on sexual purity have now reached the point where they recognize the urgency and propriety of doing so. This is a matter for thanksgiving!
Overture 26: Ordination, Titles, and Clarity
Another proposed amendment that received significant debate involved whether unordained people may be referred to as pastor, elder, or deacon. Our Book of Church Order (BCO) clearly indicates all pastors, elders, and deacons are ordained. There are many congregations within the PCA who do not follow our BCO, but instead withhold ordination from those whom they call “deacons.” Other churches address unordained staff as “pastor.” This creates confusion as well as gives a false impression of who we are as a denomination and deprives the congregation of the blessing of more ordained leadership.
The proposed amendment would add one sentence to our BCO:
Furthermore, unordained people shall not be referred to as, or given the titles connected to, the ecclesial offices of pastor, elder, or deacon.
The Bible uses words like elder (old man), deacon (servant), and pastor (shepherd) in both a technical, titular sense and a generic sense (I have given the generic sense in parentheses). The Apostle Paul references pastors as gifts to the church and gives qualifications for elders and deacons in 1 Tim. 3, and Titus; this is the technical, titular sense of those words as it refers to the ordained officers of the Church.
But he also uses some of those words in a general sense (e.g., Rom. 13:4 in reference to Caesar as God’s servant/deacon).
This amendment would require churches to abide by what our BCO already requires and refrain from using generic words in a way that makes them sound “official.” This amendment is narrowly focused on the offices of pastor/elder and deacon. It does not address churches who have ordained deacons and unordained deaconesses, shepherdesses, or any other titles not connected to ordained office as those are matters of lawful latitude for the congregations of the PCA.
The Assembly approved Overture 26 by 74%. This is a good and narrow change to help us work toward greater unity within the PCA. It also represents a winsome attempt to show our brothers what their vows to the PCA Constitution require, which will hopefully help avoid sending requests for investigation of delinquent Sessions and officers (see BCO 40-5, 31-2).
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2 It was I who moved the previous question in order to limit debate. After the vote was taken some members of the Assembly graciously and humbly enquired why I did so and they conveyed they wanted to have the opportunity to speak in favor of the proposed amendment. I believed the Assembly’s mind was not going to be changed by further debate (after 3-4 years of extensive debate) and so we should proceed to a vote. Nearly 70% of the Assembly agreed. I encourage those who desired, but did not have the opportunity to make speeches in favor of the proposed amendment to publish the speeches they wrote for this debate at the Assembly on their personal blogs or other news outlets. If you do not have a personal blog, I would be happy to publish your speech on my Substack. Please feel free to contact me.
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