The answer for the church is not to allow its property to be used to celebrate and encourage such a destructive social phenomenon but to persist in telling the truth that God has ordained a definite order for human life, and that all things which run counter to that ensnare people in destructive falsehood and reduce their victims to earthly and eternal misery of body, mind, and spirit. It was no more loving for Memorial to allow its property to be used to promote such things than it was for Israel’s kings to allow the high places to be used for the worship of idols.

Tim Lecroy would have us put on mourning because of the recent departure of Memorial Presbyterian (St. Louis) from the Presbyterian Church in America (PCA). And to be sure, it is a sad affair when any individual or church leaves our communion. Yet there are different reasons for being sad, and it is one of the tragedies of the moment that the same event has saddened different people for different reasons. Lecroy is displeased because he believes that what he regards as a faithful church and ministers “have been bullied out of the denomination.” There are others, including the present author, who are saddened because a body of professing believers has fallen into error and willfully separated itself from the church rather than heed rebuke and repent of its waywardness. Let me state this plainly: I take no pleasure in Memorial’s departure and am grieved that affairs came to such a point. The scriptural witness (Prov. 24:17; comp. Obad. 12) compels me to regard this as a grim occasion for sobriety and self-appraisal (1 Cor. 10:12; Gal. 6:1; Phil. 3:18). But the tragedy of the moment would be increased if we were to misunderstand the true nature of the situation.
One, it is reported that 42 churches left our communion between 2012 and 2020. The casual observer might think it rather amiss that we are to lament Memorial’s departure when we have not been urged to lament the departure of these other 42 churches. Were such churches less worthy of our lament than Memorial? No indeed, and yet unless there is something of which I am unaware, there has been rather little public expression of sorrow at these things.
It so happens that I am not a casual observer in this matter. I have a fair bit of correspondence from people who have left the PCA, or whose churches have done so, and it portrays a situation in which the departed felt compelled to do so because they believed the PCA had serious issues and was not interested in resolving them. Lecroy asserts that we handled the Memorial matter poorly by allowing its leaders to be subjected to largely unjustified opposition and is saddened on that account; my more numerous correspondents assert the opposite, and believe that the PCA was feckless in opposing grievous wrong and that we should be ashamed and repent accordingly.  Such absolute difference in opinion raises an important question: whose understanding of the matter – and by extension, whose reasons for grief – is just and in accord with the truth? Whose sadness is what Paul calls a “godly grief” that “produces a repentance that leads to salvation without regret” (2 Cor. 7:10), and whose is a merely earthly grief that things have not gone as we wished?
In answer consider a few facts. Memorial allowed its property to be used for a series of plays celebrating transsexuality (“Transluminate”). Lecroy regards this as “unwise and unhelpful, but not worthy of censure or excommunication.” Scripture has a different view. When God’s people use their property that he has given them to worship him in order to promote debauchery that is heinous in his sight, he, being a jealous God, does not gloss over the matter. He testifies to the wrong by his Word, and then in due time punishes the faithless with temporal punishments that are meant to bring them to repentance and that are meant to serve as a testimony to others as to the depravity of the offense (e.g., Ezekiel 5:1-11:13, esp. 5:11, 7:2-4, 8:16-18). When people who should call the wayward and confused to repentance instead give them practical support in committing their sin, thus making repentance less likely, God says that those who have done so have done a great evil by their dereliction (Lk. 17:2; Eze. 3:18; 33:6,8; comp. Lk. 17:2).
And when men who purport to be ministers of a God whose eyes are too pure to behold evil (Hab. 1:13) yet talk about the “human propensity to [expletive] things up,” and in so doing use an obvious heretic’s alternative to the orthodox doctrine of sin, Scripture condemns their speech: “If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless” (Jas 1:26). “But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, ‘The Lord rebuke you’” (Jude. 1:9). Also, “let no corrupting talk come out of your mouths” (Eph. 4:29); “now you must put . . . away . . . obscene talk from your mouth” (Col. 3:8); and “out of the abundance of the heart the mouth speaks” (Matt. 12:34; comp. 7:15-20); as well as sundry other passages that teach foul language is unholy (Isa. 6:5; Jas. 3:9-10; Ps. 10:7; 59:12).
Now one might fancy from my vehemence that I am a fundamentalist prude with little experience of how many people speak. Actually, I work in a field in which foul language is the norm – many of my coworkers struggle to express frustration without cursing – and it is a sin with which I am constantly tempted and to which, alas, I rather frequently succumb. It is a sin of which I am guilty, yes, but also one which I am trying to overcome. Now consider: am I more likely to mortify this sin in a church in which it is censured, or in one whose ministers believe it an example of culturally-sensitive, ‘nuanced’ ministry? One in which it is recognized as evil and forbidden; for this thing is common where it is acceptable, whereas it is rare or unheard where it is disapproved. My grandmother would promptly rebuke me on the spot for saying something like ‘darn’ – and I feel no inclination to curse in her presence. I have had coworkers who used certain four letter words as naturally and frequently as if they were conjunctions – and behold, I felt a strong urge to do the same. Funny how that works.
And yet that understanding of the nature of human speech and its morality – one which all of my school teachers and most of my other employers understood – is apparently not known by one of Memorial’s pastors. Imagine that: a thing which would have gotten soap in the mouth at home, detention in school, and a pink slip in many jobs, and yet it is put forth as Christian ministry to comfort the tempted! It seems to be forgotten that one cannot urge to holiness with unclean vulgarity, nor motivate resistance to temptation with actual sin.[1]
It is my own failures regarding cursing, and my own efforts to overcome it which motivate my opposition to it here, for I recognize that a church in which such evil is allowed to pass unrebuked is a church in which I will never be sanctified on this point. And the tendency of the leaven of sin being to further leaven everything it touches, I doubt that such a church will be free of failure on many other points.
As for sadness here, it is a grief that ministers would ever get to a point where they thought it acceptable to write in such a manner; and it is a further sadness that such a slip was either unnoticed or unrestrained. That is the proper ground of sadness here. It is not that the one who published such things left our denomination formally, but that long before his morals in speech had already done so, and that the fault was not meaningfully corrected.
And so it is with the other matter to which I alluded. Where it is unthinkable to publicly present oneself as having a sex that differs from one’s actual anatomy (sans surgical alteration), the phenomenon of sexual confusion is extremely rare. There are still very few who suffer it, and they deserve our pity and aid, for such an experience must surely be miserable. But they deserve our aid, not our indulgence; and the habit of affirming those with such afflictions has caused the frequency of that phenomenon to explode, particularly among the young and impressionable. When saying ‘I’m a man trapped in a woman’s body’ receives society’s disapproval, almost no one does it. When it is met with approval and all manner of practical, medical, legal, and political favor, it suddenly becomes in vogue.
The answer for the church is not to allow its property to be used to celebrate and encourage such a destructive social phenomenon but to persist in telling the truth that God has ordained a definite order for human life, and that all things which run counter to that ensnare people in destructive falsehood and reduce their victims to earthly and eternal misery of body, mind, and spirit. It was no more loving for Memorial to allow its property to be used to promote such things than it was for Israel’s kings to allow the high places to be used for the worship of idols. It was not reaching the lost; it was giving practical aid for them to commit a type of sin which is especially ensnaring and destructive of its victims. The sadness is not that Memorial has left, but that they ever got to a point of being so confused about what is right and wrong, as well as that they did not heed rebuke but attempted to justify their sin. There is still time for them to repent, and everyone in the PCA ought to pray that they do so, but our grief ought to be felt for the right reason.
And in conclusion let me state that there is one other point on which we all ought to be engaged in frequent, tearful prayer. Memorial is gone, yes, but there are many in our midst who still feel it was guiltless of serious wrongdoing and that its deeds were only “unwise” (as Lecroy put it). And the fact stands against the PCA that it failed to punish wrongdoing effectively. There is a great difference between a wrongdoer being named as a sinner and cast by the church from her offices and such a person leaving of his own volition. In the first case the church exercises its spiritual power to declare to the sinner and others his true nature and need to repent. In the latter he leaves unrebuked because he believes he has been wronged.
We should not allow wrongdoers to depart imagining themselves as victims rather than perpetrators. The whole point of discipline is to appraise and declare someone’s true nature on the basis of his deeds. We did not do that in any meaningful sense of the term, and the accused even seized that as an opportunity to publicly present himself as “exonerated” of wrong and thus imply his opponents are slanderers. Those responsible for this failure to administer discipline are still in office among us, and there is reason to think they persist in their original thinking. For the failure to do our duty and the probability that we will continue to fail in future there is much occasion for sadness, dear reader, and it is on that account that you should be grieved. Pray for discernment and mercy, for God observes our deeds and it may be that it is with us now as it was with Peter’s audience, and that it “is time for judgment to begin at the household of God” (1 Pet. 4:17).
Tom Hervey is a member, Woodruff Road Presbyterian Church, Simpsonville, SC. The statements made in this article are the personal opinions of the author alone, and do not necessarily reflect the views of his church or its leadership or other members.
[1] To be sure, Scripture uses some vivid terms, yet they are not unclean. There is a popular notion that the Gk. skubala in Phil. 3:8 is really a curse word for dung. Without getting into a detailed discussion, suffice it to say that such a claim betrays the eagerness of many for a pretext to justify their carnal speech, but that such evidence as is claimed for it is far from convincing and is rather heavy on assumptions and mere appeals to authority.
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Written by Carl R. Trueman |
Tuesday, November 8, 2022
The winners and losers may change, but the game is always the same: to dethrone whatever today’s dominant categories might be, whether of heterosexuality, whiteness, or the gender binary. It is categorical stability, not the categories themselves, that is the real enemy.

In a recent New York Times opinion column, Pamela Paul makes an impassioned argument for why we should continue to use the word “gay” rather than “queer.” Not all gay people identify as queer, she correctly claims, and the Q-word’s rise to dominance thereby risks downgrading or eliminating them. Paul is not the first to notice this issue as affecting gay individuals. And her point is similar to that made by gender-critical feminists such as Germaine Greer and J. K. Rowling, who see trans ideology as destroying female identity, and therefore as inflicting harm upon women.
Who could have seen any of this coming? The answer, of course, is anybody who was actually paying attention. The theoretical foundations of the sexual revolution always and unabashedly aimed at dismantling traditional sexual codes and identities. And there is a fundamental incoherence in an alliance that requires affirmation of the gender binary in the L, the G, and the B whilst emphatically denying it in the T and Q.
The problem is, of course, that despite the rhetoric of inclusion with which queer theory cloaks itself, queerness is not very inclusive. It is not the category that includes all other categories. Quite the contrary. It is the category that destabilizes, subverts, and thereby ultimately excludes all other categories. A more imperious, imperialist, and all-corrosive concept is actually difficult to imagine. Indeed, it is hard to put the issue more pointedly than Paul does herself:
Queer theory is about deliberately breaking down normative categories around gender and sex, particularly binary ones like men and women, straight and gay. Saying you’re queer could mean you’re gay; it could mean you’re straight; it could mean you’re undecided about your gender or that you prefer not to say. Saying you’re queer could mean as little as having kissed another girl your sophomore year at college. It could mean you valiantly plowed through the prose of Judith Butler in a course on queerness in the Elizabethan theater.
In short, queer theory means that you could be saying anything you want about yourself and are therefore communicating nothing stable or meaningful at all.
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We see Daniel, Hananiah, Mishael, and Azariah standing the test of time. They are wise and godly. When they needed to stand in the face of temptation, they stood while everyone else bowed. Together they kept the faith, even in the middle of Babylon.

Folly is a joy to him who lacks sense,    but a man of understanding walks straight ahead.Without counsel plans fail,    but with many counselors they succeed.(Proverbs 15:21-22)
Throughout the Proverbs, the author urges us to seek wisdom. We could even say that repeatedly wisdom “calls out” to us so that we might gain knowledge and understanding (Prov. 1:20-22).
Why do we need wisdom? Why do we need knowledge and understanding? The answer is simple: so that we might live to the glory of God. Therefore, the Proverbs speak about several practical aspects of our daily lives. They talk about the incentives of living wisely concerning wealth, power, and social status. However, at the same time, they teach us about wisdom concerning more intimate matters like familial and friendly relationships. I want to focus on this idea of friendships, especially regarding pastors and ministry leaders.
Often the temptation for ministers is to be stubbornly individualistic. We are good at keeping our heads down and our hands on the plow. We are, probably more than we like to admit, wading through rough and rugged waters while thinking, “I will do this on my own, and I will do it my way.” Besides, wasn’t this how the Apostle Paul “did” ministry? No, it was not how the Apostle planted churches, evangelized, preached powerful sermons, and the like. Paul wisely surrounded himself with godly friends. One New Testament scholar has pointed out that Paul identifies more than 65 people as friends in ministry or members throughout his letters. This can be seen in the closing remarks of his letters, as he repeatedly makes mention of men and women with whom he enjoyed gospel partnership and deeply committed friendship.
If you reread the above proverb, you will notice that it bluntly states that those who seek to go their own way, the stubborn individualistic minister, is one who “lacks sense.” However, the one who surrounds himself, like Paul, with godly counselors has understanding, walks intentionally forward, and finds success.
Why is it considered wise to have godly friends as a host of counselors in ministry? Here are three reasons:
They stand as an encouragement against temptation and sin.
Evangelical authors have spilled much ink regarding the hardships of ministry; therefore, I do not feel the need to spend much time convincing you of that truth. Nevertheless, with trials and tribulations comes overbearing temptation. Our great enemy, Satan, knows it is the opportune time to attack when we are at our lowest points. Therefore, he moves swiftly and convincingly, attempting to bring shame and despair into the minister’s life.
I think about Christ as the Spirit drives him into the wilderness. There he spends forty days and forty nights fasting and praying. Matthew 4:2 says that Jesus was “hungry.” What an understatement! Jesus was physically exhausted, and in his flesh, he was low. It was then, in this moment of weakness, that the tempter came to him.
That is the scene that I am painting for the minister, too. When we are at our lowest point, the spiritual battle rages. We must, like Christ, always be ready. However, if we are honest with ourselves, we often do not look to Christ when Satan tempts us to despair and tells us of the guilt within. Instead, we find ourselves looking to our circumstances; we look for instant gratification. In the low points of our ministry, we long to feel acceptance, success, and affection. Therefore, when temptation comes, we are often weak.
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