Returning to the US in 1969, he took a pastorate at Allenside United Presbyterian Church in Akron, Ohio. He would spend the rest of his career in Akron, first at Allenside and then at Faith Presbyterian Church (PCA), which he led out of the mainline denomination in 1975. Faith PCA was the first church in that denomination outside of the Southern United States.

Carl William Bogue (1939-2022) fell asleep in the Lord and passed into glory on Sunday morning, September 18, 2022.
Carl was born on December 8,1939 in Vincennes, Indiana, the son of Carl W. Bogue Sr. and Jessie Mae (Parker) Bogue.
He grew up in Princeton, IN, graduated from Princeton High School in 1957, and attended Muskingum College in Ohio, where he met his future wife, Rosalie Maffett. He graduated in 1961 with a B.A. in History and Philosophy.
After college he spent a year at the Presbyterian mission in Dembi Dollo, Ethiopia, teaching 7th and 8th grade.
He married Rosalie in 1962. They would eventually have four children together. He then attended Pittsburgh Theological Seminary for three years, receiving an M.Div. After graduation from seminary he moved to the Netherlands, where he studied systematic theology at the Free University of Amsterdam, receiving a Doctorandus and ultimately, ThD.
Returning to the US in 1969, he took a pastorate at Allenside United Presbyterian Church in Akron, Ohio. He would spend the rest of his career in Akron, first at Allenside and then at Faith Presbyterian Church (PCA), which he led out of the mainline denomination in 1975. Faith PCA was the first church in that denomination outside of the Southern United States.
Also in 1975, he defended his doctoral thesis, Jonathan Edwards and the Covenant of Grace, by oral exam, in Dutch, at the Free University. His doctorate was republished in 2009, in coordination with the Jonathan Edwards Center at Yale University.
In addition to pastoring a church and keeping a full preaching schedule, he was active in church leadership at the regional level (Ascension Presbytery) and the national level, serving on various committees for the PCA General Assembly. He was a signatory to the Chicago Statement on Biblical Inerrancy. He taught theology to students at Westminster Academy, a Christian school started by Faith Church. Over the course of his career, he mentored many young men who later became pastors and missionaries in the PCA and Orthodox Presbyterian Church. Besides his thesis, he wrote numerous articles, some pamphlets, and contributed chapters to several books. He taught courses focused on theology and missions at several seminaries and institutions of higher learning, both in the USA and in South Korea and Cyprus. Over the course of his long career, he maintained an extensive correspondence with his colleagues in the pastorate and on the mission field, and with fellow Christians around the world. He welcomed opportunities to travel and teach or preach wherever he went.
Rosalie passed away from cancer in 2004. He remarried, to Deborah Jones Feil. He retired in 2007 and moved to Scottsdale, Arizona. Even after retirement, he maintained an active preaching and teaching schedule, preaching in many vacant pulpits throughout Arizona and at Calvin OPC in Phoenix. He was received into the OPC in 2020 (Presbytery of Southern California). He and Deborah recently joined a new OPC church plant in Scottsdale; Providence OPC.
He enjoyed playing tennis, and was a lifelong fan of Indiana college basketball, Ohio State football, and the St. Louis Cardinals. He appreciated classical music and had a large record collection. His photo collection was even larger, a testimony to a life filled with family, church work, and travel. He was a skilled gardener and loved fishing in the Portage Lakes of Ohio and the trout streams of New Mexico and Arizona. He had his private pilot’s license for many years. After he retired, he took up skiing with Deb and looked forward to every opportunity to practice his new hobby.
He is survived by wife Deborah, children Katherine Chapman (Stephen), Andrew Bogue, Elizabeth Bogue, and Sarah Coombes (Christopher), and eight grandchildren: Daniel (Caroline), Peter, Emma, and Chloe Chapman; Liam, Ulrik, Rosalie and Brynn Coombes. He was a mentor and father in the faith to many more. After fighting the good fight, keeping the faith, and finishing his course, he is at home with his Lord. He would not want us to mourn him too much, but rather to work diligently for Christ’s kingdom.
The funeral of Dr Carl Bogue will be held at 11am on Saturday the 15th October 2022 at Redeemer PCA in Hudson, Ohio (190 W Streetsboro St, Hudson, OH 44236). There will be a light lunch following the service with a burial at 2.30pm at Manchester Cemetery ( 1030 West Nimisila Road, Manchester, OH 45144).
A Service of Thanksgiving to God for the life of Dr. Bogue will be held at 1pm on Saturday the 1st October 2022 at Providence OPC in Scottsdale, Arizona (Desert Valley Church, 7575 E Redfield Rd Suite #101, Scottsdale, AZ 8526).
As church planting was something very dear to Dr. Bogue’s heart, the family asks that in lieu of flowers you make a donation to your presbytery for church planting in your presbytery.
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Young seminarians are being steeped—in seminary—in an expressive individualism that is contrary to the gospel of Jesus Christ and that will, if it’s not nipped right in the bud, lead actual people into hell.

A few years ago there was a piece published somewhere that expressed a sentiment buried deep within the hearts of most people attracted to the Anglican way. The author said, in essence, that we should all just try to get along. She knew that there had been some sort of trouble on the matter of sexuality, like ten years ago, but it was time to heal the breach between the ACNA and TEC and move on from the pain of the past. That idea, if I am remembering correctly, was festering especially at Duke, where a good number of ACNA clergy still go to get their theological education. Unhappily, not only has that project not gone away, it has spread to Nashotah House. The Living Church has done due diligence to report what’s happening at these two seminaries. The article starts this way:
Two seminaries have been making conscious efforts to recruit future priests affiliated with both the Anglican Church in North America (ACNA) and the Episcopal Church (TEC). After arriving on campus, seminarians of differing convictions find mutual suspicions weakening while they study, worship, and dine together every day. Friendships begin. Both churches are well represented in traditional three-year, residential master of divinity (M.Div.) programs at Nashotah House in Wisconsin and at the Anglican Episcopal House of Studies (AEHS) at Duke Divinity School in North Carolina. Both seminaries also offer “hybrid” degrees — mostly online instruction, with a few intensive weeks on campus. Hybrid programs have the salutary effect of broadening the pool of potential priests, but the immersive residential model is a key element of this story. Duke, an ecumenical seminary founded by the United Methodist Church, has 46 residential M.Div. students pursing certificates in Anglican studies through AEHS. Roughly two-thirds are from TEC and one-third from the ACNA, said the Rev. Joe Ananias, interim director of AEHS. Nashotah, one of nine seminaries recognized by the Episcopal Church, has 38 residential M.Div. students. Half of them are from TEC, close to a third from the ACNA, and the remainder are from other Anglican or non-Anglican affiliations, according to Lauren Cripps, communications and marketing manager.
That’s such an interesting line—“seminarians of ‘differing convictions’ find ‘mutual suspicions’ weakening while they study ‘worship,’ and dine together every day.” That is how it goes. Seminary is by no means the most intense educational experience you can have. Exegesis and the study of Church History aren’t that hard, though many do find them excessively boring. No, it is in the meals, the small group discussions, the networking, the astonishing revelation that the best place to find an unbeliever is in a cassock and surplice leading the psalm that can really shake a person to the core. You go in all dewy-eyed, excited to serve God in the church and discover that most of the people around you are super cynical. That’s when what you think and how you feel really begins to take shape.
A lot of ordinary Episcopalians were shocked, over the decades, to discover that the nice young believers they sent off to seminary invariably came home no longer believing in things like the Resurrection or the Atonement. How could that happen, they asked. Well, two ways. First, those “theological positions” were derided in class by the professors. But then, second, over dinner and breakfast, you find it just isn’t cool to be “orthodox” about those types of things. This way of things apparently hasn’t changed:
“There’s a communal gathering space down the hall from my office where students congregate, and it’s not uncommon to hear either hearty laughter or thoughtful conversation,” Ananias told TLC by email. “It’s often students from both TEC and ACNA, across the theological spectrum, clearly enjoying each other’s company.” But the most eloquent testimony comes from seminarians and alumni who have forged friendships despite fundamental disagreements — participating in what the Episcopal Church has come to call “communion across difference.” TLC interviewed eight current or former seminarians, representing both churches at both schools. Here is some of their witness.
“Communion across difference” sounds a lot like “walking in good disagreement” which ACNA clergy are not supposed to do, as our province has signed onto the Kigali Commitment. And that’s not because we’re bigots and haters who are experiencing a lot of personal pain. It’s because back in 2003, when TEC decided to bless a gay man in a same-sex relationship as bishop, the “communion” was broken. That means that we could no longer share spiritual worship with those who had decided to walk away from the faith and disobey scripture. I should just point out, again, that what TEC did back then—and has never repented of—is what the Church of England is doing now. It has to do with the Bible. Either you read it and obey it, or you explain it away. These two ways of being are mutually exclusive. Two opposing views can’t both be true at the same time. It is spiritual malpractice to say that it’s ok just to disagree, that both people, because they mean well and are trying hard, can worship and pray together because they’re basically talking about the same thing. It’s just some details—like the nature of the Bible and who Jesus is—that they quibble over.
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Written by David J. Ayers |
Monday, October 31, 2022
Given all we know about the impact of commitment and social support, teaching young people to prioritize church attendance and to keep religion central in their daily lives will most likely help them to be more faithful to their churches’ sexual teachings.

Evangelicals share something in common with every other branch of conservative Christianity. They hold to a simple view of sex outside of marriage, rooted in many centuries of historical teaching and what appear to be the plain teachings of the Bible, especially the New Testament—don’t.
Yet most self-identified Evangelicals1 engage in premarital sex. And doing so has become increasingly morally acceptable among them, regardless of what their churches teach. We have seen a long trend toward greater liberalization of sexual ethics among Evangelical laypersons over the past several decades, underscored in recent years by several prominent Evangelical leaders breaking ranks to embrace progressive views on sex.
The recent, highly public defection of a superstar of the “sexual purity” movement, Josh Harris, is a dramatic case in point. Starting with the repudiation of his own best-selling books promoting courtship practices that promoted abstinence until marriage, on to pursuing his own “amicable” divorce, and then rejecting Christianity entirely—all on social media—Harris has become a poster-child for the “new” Evangelical sexual ethic. Unique, perhaps, only in indicating that his views are no longer Christian (rather than the more typical attempt to claim that Christianity allows for pre-marital sex), Harris is indicative of a larger shift away from traditional stances on sex within Evangelical circles.
For example, in the General Social Survey (GSS), in 2014 through 2018 combined, only 37% of “fundamentalist2 adults said that sex outside marriage was “always wrong,” while 41% said it was “not wrong at all.” From 1974 to 1978, the same percentages were 44% and 27%, respectively.
Meanwhile, the GSS shows that among never-married fundamentalist adults between 2008 and 2018, 86% of females and 82% of males had at least one opposite-sex sexual partner since age 18, while 57% and 65%, respectively, had three or more. These percentages were even higher for those under 30.
In my recent book, Christian Marriage: A Comprehensive Introduction, I looked at data from the National Survey of Family Growth (NSFG), which provides a lot more detail on sexual activity and includes a larger number of respondents.3 In this article, and in the corresponding research brief, I incorporate the most recent NSFG cycle released in December 2018 to further explore the sexual practices of young, never-married Evangelicals, combining the surveys for 2013-15 and 2015-17. I summarize my findings below.
The following figures compare the percentages of never-married respondents in these NSFG cycles, by gender and in two age groups and five major religious affiliation categories, who have ever engaged in sexual intercourse, as well as those who have ever engaged in any sexual activity (vaginal, oral or anal) with an opposite-sex partner.
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