That the foremost sufferers of our present deeds are those that are tempted with homosexual lust. For they need to be encouraged diligently with the assurance that their sin belongs to the old man that was crucified with Christ (Rom. 6:6), and that they are new creations (2 Cor. 5:17) who have been cleansed of their sin and who can and will finally overcome it (Rom. 6:12-14). And yet we set before them as leaders and models men who proudly claim their sin as an essential part of their identity, and who name themselves by it.

That a defective doctrine of sin makes impossible all right thinking and practice in ethical matters.
That all same sex attraction is a species of lust. “For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world” (1 Jn. 2:16, emphasis mine). And again, scripture in speaking of such desire always portrays it as illicit and contrary to the right order of nature (Rom. 1:26-27), and as having the same effects of defilement of body and mind as other forms of sexual immorality (Rom. 1:24, 27; comp. 1 Cor. 6:18; 1 Pet. 2:11).
That sin consists not only in unlawful deeds of the body or tongue, but also in the principle of corruption that animates such deeds, and in various perversions of desire, thought, or will. For as our Lord says, “everyone who looks at a woman with lustful intent has already committed adultery with her in his heart” (Matt. 5:28).
That the teachings of those associated with Revoice imply that sin lies only in deeds and not in the corruption that issues forth as such deeds. Thus do they bring near Pelagianizing tendencies whose influence is apt to work corruption in other matters: for a little leaven leavens the whole lump.
That the teachings of those associated with Revoice have the practical effect of categorizing homosexual attraction differently than the right doctrine of the church. For we have ever held that it is a question of morality, of sin that needs to be repented and mortified; yet they often speak as though it is rather a burden to be borne, and thus conceive of it in therapeutic terms. In other cases they speak of it positively, as though it gives its bearers special grace that might be used to the benefit of others.
That it is well outside the bounds of propriety for members of the papal communion to be employed in conferences held at churches that are members of our denomination, or for their teaching to be permitted in other circumstances. A distinction is made here between Rome as she has been since the time of her depravity in the middle ages and the earlier church prior to her ‘Babylonian captivity.’
That the teachings of those associated with Revoice have brought near again the doctrine of concupiscence of the papal communion – which is no wonder, many of Revoice’s teachers being associated with that body. Having escaped from the errors and tyranny of Rome with such suffering and difficulty, are we content to again expose ourselves to its baleful influences?
That the Revoice position proceeds on the same assumption that was used to justify the recognition of so-called same sex marriage in society at large, viz., that sexual desires are the result of a largely immutable genetic or hereditary disposition (orientation).
That sexual orientation is a very recent and suspect concept, holding as it does that homosexual desires are exclusively a result of physical and psychological constitution, rather than being acts of the will or habits resulting from one’s behavior.
That sundry sins sometimes have a genetic or hereditary lineage, and that they are further propagated by example and environment; but these extravolitional factors do not comprise the whole body of sin, nor do they excuse it.
That all positive discussion of Revoice and the same-sex attraction controversy is an act of disobedience to our Lord. For he says in his word that “sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints” (Eph. 5:3); and yet we have discussed this matter openly and blithely before the whole world.
That to even have such a controversy is a loss for us and indicates how worldly we have become. For it should be unthinkable that such things would be contemplated or acted out in the church of God, and their first mention should have been censured in keeping with the urgency with which Scripture enjoins the suppression of destructive ideas (Deut. 13:6-8).
That we dishonor our brothers throughout the world in other bodies of the faith, for many of them suffer poverty or persecution at the hands of unbelievers, and yet while they languish we give ourselves to comfortable and orderly discussions of matters which ought not to be discussed at all.
That we dishonor our forefathers by acting contrary to them and dishonoring the heritage that they have bequeathed to us. We are surrounded by a great cloud of witnesses (Heb. 12:1); and who can maintain that those witnesses would discuss these matters as we now do? Can we imagine Moses or Peter or John Knox or Daniel Baker regarding it as an imperative of justice and ministerial effectiveness to plead the case of immorality as is now done?
That we ill serve the world that we ought to labor to save when we engage in such matters. For the world needs to be told to flee the wrath that is to come, not to see and hear that the Presbyterian Church in America is proud to have same sex-attracted ministers in her midst.
That the foremost sufferers of our present deeds are those that are tempted with homosexual lust. For they need to be encouraged diligently with the assurance that their sin belongs to the old man that was crucified with Christ (Rom. 6:6), and that they are new creations (2 Cor. 5:17) who have been cleansed of their sin and who can and will finally overcome it (Rom. 6:12-14). And yet we set before them as leaders and models men who proudly claim their sin as an essential part of their identity, and who name themselves by it. Paul says that “those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Gal. 5:24), and that former homosexuals were among the saints in Corinth that “were washed . . . were sanctified . . . were justified in the name of the Lord Jesus Christ” (1 Cor. 6:ll) – and yet we would hang the moniker ‘same-sex’ about the necks of the tempted or permit them to hang it upon themselves, thus constituting them a separate class of believers.
That the reasons put forward for the propriety of having publicly identified same-sex attracted ministers are self-refuting. For it is intimated that this is an important measure to reach the lost, especially those that struggle with homosexual lust, and yet our previous position, in which something like the Revoice conference would have been unthinkable, did not dissuade many of these same agitators from joining us in past years.
That the scriptural injunction about quarrels about words does not mean that the language we use is a matter of indifference, or that we may use any words we please. Paul’s prohibition in 1 Timothy 6:4 and 2 Timothy 2:14 is upon petty or needless controversies of no real consequence that are engaged (as among the ancients) rather for the amusement of the disputants than for the benefit of their audience. Paul’s ban prohibits the church from becoming the Areopagus (Acts 17:21); it does not condemn the necessity of controversies – as of the Orthodox against the Arians, the Reformers against Rome, or the Fundamentalists against the Modernists – which seek to preserve the true meaning of terms of great consequence, the mis-definition of which are matters of spiritual life and death.
That it is seldom wise and sometimes sinful to use terms taken from unbelieving society at large.
That it is not right to use the contemporary terms of our opponents (and in some cases, persecutors) in our contemporary discussions of sexual ethics. “For the sons of this world are more shrewd in dealing with their own generation than the sons of light” (Lk. 16:8), and they have deliberately chosen terms such as gay, same-sex, and Side B because they portray homosexuality as at least morally neutral, and often as positively wholesome and good.
That God in his word only denominates this sin with terms of strong, unambiguous denunciation (as “dishonorable” and “shameless,” Rom. 1:26-27), ever regarding it as contrary to the proper course of nature.
That it is proper for the church to use the terms of Scripture and of traditional Christian moral teaching rather than those of the world. For he who controls the terms that are used and defines their meanings determines how such matters are conceived, and thus controls the debate.
That it is the purpose of language to illumine, not obscure, and that any language which tends to minimize, hide, or deny the egregious nature of anything to do with homosexual sin is not appropriate for use by the church or her ministers. For such euphemisms are a form of dishonest speech, and as such have more to do with the kingdom of Satan than that of God.
That much of the language which has been used hithertofore has been worldly and euphemistic, and taken from hostile, unbelieving sources.
That the use of such improper language ought to be repented forthwith for the sake of all parties.
That unbelieving homosexuals are those who are most ill-served by the use of euphemistic language that obscures the nature and severity of their sin. For one cannot repent unless he realizes his behavior is sinful, and this process includes a proper understanding of how severe his sin is and of how urgently repentance is needed.

Tom Hervey is a member of Woodruff Road Presbyterian Church (PCA) in Simpsonville, S.C.

You can’t make it through caregiving (or care receiving) without hope! And while God provides hope, he also promises more—though sometimes not in the ways we expect. So if you feel that some caregiving needs just aren’t being met, stop and pray. Lift those needs to Lord with the expectation and confidence that he will hear you and respond. And count on God’s promises.

Just ask my husband Ken what has sustained him through more than four decades of caring for me with my quadriplegia, chronic pain, and multiple bouts with cancer. Ken will tell you: the secret to good caregiving starts with a spiritual taproot of constant dependence on Jesus!
Ken has observed that when his focus is on Christ, while caregiving may feel tiring, it doesn’t become tiresome.
He may get weary, but life doesn’t become wearisome. When he depends on Christ, Ken receives grace and energy in his work.
And in meeting my needs, Ken knows he also serves our Savior.
It’s like Paul tells us in Colossians 3:23: “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters.”
As Ken put it, “Caring for someone like my wife, Joni, epitomizes the heart of Jesus himself who said, ‘For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many,’ (Mark 10:45). It is my joy to give my life in service to Christ by caring for Joni. For no greater love does a man have for another, than when he lays his life down for that person. And sometimes that person just may be your disabled wife.”
Whether you serve by helping your wife with toileting routines or spoon-feeding your disabled child, you are serving the Lord Christ in addition to the individual you care for. That’s what sanctifies your work and makes it holy before the Lord. The Lord sees what you are doing and will pour grace and power into you as you carry out your tasks.
Secrets to Caregiving: Practical Steps
For caregivers, it’s not always easy to find the time, energy, or freedom to engage in adequate self-care practices. If this rings true for you, here’s an important reminder: you will do your best work as a caregiver when you care for yourself too. Consider the following three aspects of self-care, and think about how you can engage in each one, even in a small way.
Take care of your own body:
Ken has learned the importance of simply taking breaks amid caregiving stints to get some form of physical exercise. While I was going through chemotherapy, my sister flew out from Maryland to help us. Her presence allowed Ken opportunities to go for a walk or get to the gym. Getting endorphins flowing, clearing his head, and cultivating the discipline of taking care of his own body allowed him to return to caretaking refreshed.
It may be difficult to carve out opportunities for exercise, but it is well worth the effort. Likewise, while it may not be easy to get a full night’s sleep or cook a well-balanced meal, these things will pay off for you, and for the person you care for. If time and energy don’t seem to permit these kinds of self-care, read on.
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Every type and shadow in the OT has it connection to Christ, we need to let the Law and the Prophets be our guide in the book of Revelation. For without them, we are slaves to our own imaginations and the imaginations of other uninspired commentators. That said, if we commit ourselves to reading of Revelation in light of the whole Bible, then we can read it with anticipation that we will find overlapping images from the Old Testament that bring us face-to-face with the exalted Christ. 

Any time you read Revelation, it is like stepping out of reality and into a carnival of mirrors. Only those mirrors do not, or should not, reflect our own faces, so much as they reflect the prophets of the Old Testament, whose faces were reflected the glory of God’s Son.
While Revelation is a book that is filled with signs, those signs have a registered trademark—a trademark found in the Old Testament. And anytime we read Revelation we should labor to understand the book in its canonical context. To that end, let me offer three words of how to interpret and apply this chapter.
These three exhortations come from my last sermon on Revelation 12. But they would apply to any passage in this glorious and mystifying book.
First, Revelation is a book signs and symbols.
In Revelation 1:1, John uses the word for signs to describe what God has “indicated” (better: signified) to him. And in Revelation 12, we find two signs mentioned. In verse 1, John sees a great sign in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. Then, in verse 3, another sign in heaven appears, a Red Dragon ready to devour the woman’s son
In these two signs, we see a symbol of the woman and her seed and the serpent and his seed. Accordingly, Revelation 12 can be seen as a chapter that comments on Genesis 3:15 and the history of seed warfare between God’s people and God’s enemies. Therefore, to understand this chapter (and this book), we need to see how the signs relate to the seed of the woman and the seed of the serpent (as well as a host of other Old Testament prophecies). 
Second, the interpretation of these symbols comes from the Old Testament.
If you are like me, you’ve seen enough end-times movies to know that not everyone who reads Revelation does so with the Old Testament in mind. But such immediate appeals to modern weapons and contemporary geo-political actors is a failure to read Revelation in its biblical context.
In the nineteenth century, George Tyrell, a Jesuit priest who was defrocked for his liberal theology, mocked other liberal theologians for making Jesus look like themselves.  He said famously, “The Christ that Harnack sees, looking back through nineteen centuries of ‘Catholic darkness,’ is only the reflection of a Liberal Protestant face, seen at the bottom of a deep well.”
To put it plainly, this is how one scholar dunks on another. In today’s post, I don’t want to dunk on anyone, but I do want us to avoid reading our face or our place into the Bible. And this is what I do see with many who read Revelation a secret decoder ring for the future.
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