“But if the watchman see the sword come,
and blow not the trumpet, and the people be not warned; if the sword come, and
take any person from among them, he is taken away in his iniquity; but his
blood will I require at the watchman’s hand.” [Ezekiel 33:6]
“For we wrestle not against flesh and
blood, but against principalities, against powers, against the rulers of the
darkness of this world, against spiritual wickedness in high places.”
[Ephesians 6:12]
Presbyterians Week Headlines
---
The 2017 13th issue of The
Confessional Presbyterian journal is scheduled to be ready for mailing in
October. The opening editorial and contents are reproduced below. Subscriptions
are available at:
From the Editors: When Martin
Luther nailed his 95 theses to the door of the Castle Church in Wittenburg 500
years ago, his concerns were clearly soteriological. He brought into question
the Pope’s right to remit sins and the ability of indulgences to spring sinful
souls from the coffers of purgatory. But his soteriological concerns did not
impact just one or a few loci of Christian theology. But they would impact
ultimately—and most importantly—liturgical concerns as well. In fact, it is
quite impossible to separate Christian doctrine from Christian worship and
still be a responsible theologian.
Hughes Oliphint Old, who has
just last year passed into his eternal rest, can be credited with having
brought renewed awareness of the reform of worship during the time of the
Reformation. It may be said that the Reformed branch of the Reformation is responsible
for having consistently applied the principles of the Reformation to the area
of Christian worship. Dr. Old’s scholarship has shown how the Reformers
explored the depths of the ancient church for insight into the nature of New
Testament worship. We have a whole new generation of Reformed liturgists now,
thanks to the labors of Dr. Old, who are seeking to continue the process of
uncovering treasures from the past for rendering the church’s worship today to
be more in keeping with the touchstone of Holy Scripture.
For this reason we feature
Dr. Old on this year’s cover. We kick off the issue with an original piece by
Old on prayer in Strasbourg in the early 16th century, followed by a brief
biography of his life and work by his widow, Mary McCraw Old. Dr. Old’s student
and friend, Glen Clary, offers a contribution which advances Old’s scholarly
legacy on how the Reformed looked to Patristic worship for guiding it in
biblical worship. Terry Johnson continues the theme of worship in articulating
what a true worship leader is. This part of the articles section is then
followed up with a very practical and insightful section containing studies on
various 16th century Reformed reformers: Calvin, Bucer, and Oecolampadius. In a
day with much confusion about the doctrine of the immanent Trinity, Jim Cassidy
provides a piece on the significance of Augustine’s doctrine of the Trinity for
today. That is followed by a study on social reform in the RPCNA by Joel Hart.
The theme of Calvin’s contribution to the Reformation of worship resumes with
contributions by Everett Henes and Timothy Gwin. Our articles section is
finally closed out with two essays on Reformed piety, including one by Richard
Barcellos on the Sabbath and the other by Nick Willborn on family worship.
As for the rest of this
issue, Reviews & Responses presents a number of reviews in a nearly thirty
pages section (see titles below), which we trust will be of interest. The issue
closes out with our regular recurring departments. In Psallo, Todd Ruddell presents
a rendering of Psalm 87. In Antiquary Chris Coldwell and Matthew Vogan present
background and details on the exciting discovery of manuscripts spread across
several institutions, containing 228 sermons on the Book of Song of Solomon.
These sermons were preached in 1651–1654 by James Durham (1623–1658) at the
beginning of his ministry in the Glasgow cathedral Kirk. For In Translatiōne,
we continue our custom of presenting short to medium length first time
translations into English of material of interest to Confessional
Presbyterians. This year’s entry is a translation by David C. Noe of two
important letters which John Calvin wrote to the ministers of the Reformed
church in Montbéliard. The church there was facing the forced imposition of
Lutheran worship practices by the civil authorities, including the
reinstitution of a number of the old holy days of the church calendar which
that church had rejected at its founding. A helpful background introduction
covering Calvin’s view of such observances is provided by Chris Coldwell.
Worship is the most important
thing a Christian does. If the Reformation was only about reforming our
doctrine of justification—as absolutely important as that is—then the
Reformation would only have been a whiff rather than a raging firestorm that
spread through Europe and beyond, changing the world forever. But Dr. Old has
taught us that real and abiding significance of the Reformation takes place in
our worship services. In a day and age of fog machines, praise bands and offertory
ballet performances, that is no insignificant thing. For these reasons, the
editors of The Confessional Presbyterian journal are happy to present this
issue in honor of 500 years of being Reformed according to the Scriptures.
The Editors--
Articles
3.
Daily Prayer in the Reformed Church Of Strasbourg, 1525–1530. By Hughes
Oliphant Old
12.
Hughes Oliphant Old. By Mary McCaw Old
16.
According to the Custom of the Ancient Church: Recovering the Patristic Roots
of Reformed Worship. By Glen J. Clary
31.
Those Who Lead Worship. By Terry L. Johnson
45.
Calvin the Pastor. By Ian Hamilton
50.
John Calvin’s Pastoral Theology: An Explanatory Outline. By Marcus J. Serven
67.
John Calvin on the Fall and the Imago Dei. By Barry Waugh
81.
Martin Bucer’s Eucharistic Development. By Brian H. Nicholson
89.
Johannes Oecolampadius: Exposition of Isaiah 53. By Diane Poythress
97.
Secundum Substantiam and Relatiuum in Augustine’s De Trinitate: Getting the
Trinity Right Then and Now. By James J. Cassidy
109.
The Doctrine and Practice of Social Reform in the Reformed Presbyterian Church
of North America: 1930–1945. By Joel Hart
121.
Less Outward Glory: An Examination of Calvin’s Reformation of Worship. By
Everett A. Henes
129.
Let the Families of the Lord Give Praise! Calvin’s Piety of the Psalms as
Prayer-Praise Generational Discipleship. By Timothy J. Gwin
145.
“A Sabbath rest for the people of God”: An Exegetical Study of Hebrews 4:9–10.
By Richard C. Barcellos
160.
Family Religion: Adoption in the Reformation Tradition: An Essential Element of
the Gospel Message. By C. N. Willborn
167 Reviews & Responses:
Ottomar Cypris, Martin Bucer’s Ground and Reason: A Commentary and Translation
(Walter L. Taylor) 167 -- Matthew Barrett (ed.), Reformation Theology: A
Systematic Summary (Harrison Perkins) 171 -- Geerhardus Vos, Reformed Dogmatics,
5 volumes (Lane Keister) 174 -- Frank J. Smith (ed.), Religion and Politics in
America: An Encyclopedia of Church and State in American Life (Benjamin P.
Glaser) 179 -- Jonathan Sarfati, The Genesis Account: A Theological, Historical,
and Scientific Commentary on Genesis 1–11 (Wes Bredenhof) 181 -- John Witte, Jr.
and Robert M. Kingdon, Sex, Marriage, and Family in John Calvin’s Geneva: Volume
1, Courtship, Engagement, and Marriage (Frank J. Smith) 183 -- Doug J. Douma,
The Presbyterian Philosopher: The Authorized Biography of Gordon H. Clark
(Wayne Sparkman) -- Chad B. Van Dixhoorn, God’s Ambassadors: The Westminster
Assembly and the Reformation of the English Pulpit, 1643–1653 (Jeffrey C.
Waddington) --
Psallo:
Psalm 87:1–7
In
Translatiōne: John Calvin’s Letters to the Ministers of Montbéliard
(1543–1544): The Genevan Reformer’s Advice and Views of the Liturgical Calendar
Antiquary:
The James Durham MS III: James Durham’s 228 Sermons on Song of Solomon 2–8
Whites attendees are expected
to attend a one-hour seminar for “intensive training in anti-racism,” according
to guidance for whites on the conference website.
The conference website includes
a letter from Joel Littlepage, a white North Carolina pastor, to his “white
brothers and sisters” in which he explains, “For whites, our position as
majority-culture citizens of America grants us privilege and safety that people
of color are not afforded. It is good and wise that we have time together, as
white people, to have honest discussion and explore the ways that we can expose
our own biases and be effective in the fight for racial justice.”
The 2016 conference director
was Michelle Higgins, a Black Lives Matter activist who told Religion News
Service that “the decentralized movement of Black Lives Matter allows local
pastors or local groups to use the phrase to mean all black people are despised
systemically in such a way that our country does not hesitate to refuse them
proper health care, quality education or fairness in the face of potential
arrest.”
Ms. Wilson points out that
the PCA 2016 General Assembly chose as moderator Alexander Jun, a progressive
academic and co-author of a new book titled White Out: Understanding White
Privilege and Dominance in the Modern Age.
LOUISVILLE – First Presbyterian Church in the City of New
York is hosting a two-day symposium on the challenges facing LGBTQ refugees and
asylum seekers. The church, working alongside several ministries within the
Presbyterian Church (U.S.A.), will host the gathering entitled “Love Welcome”
on Oct. 20–21.
“The symposium will help
equip congregations and pastors who wish to be in ministry with LGBTQ refugees
and asylum seekers and help them understand all of the complex systems they go
through,” said Susan Krehbiel, catalyst for Refugees and Asylum with
Presbyterian Disaster Assistance. “This also gives attendees the opportunity to
talk with each other about what this ministry looks like.”
The 221st (2014) General
Assembly of the PC(USA) adopted a resolution entitled “the Global Crisis for
LGBT People and their Families: A Presbyterian Church (U.S.A.) Response.” The
resolution acknowledges that homosexuality is illegal in 81 countries as well
as the persecution that people are facing around the world.
“The conference began as a
conversation we had with First Presbyterian Church, and as we talked, we began
discussing how this issue intersects with so many ministries within the
national church including PDA, the Office of Immigration Issues and Office of
Public Witness,” said Ryan Smith, director of the Presbyterian Ministry at the
United Nations. “I think the church has spoken very clearly on the need to take
action in support of LGBT refugees and asylum seekers and this conference is
one way to do that.”
Krehbiel says the persecution
doesn’t end when the refugees cross U.S. borders.
“We have found that LGBT
persons are at much higher risk of violence in detention centers, not only by
guards and detention employees, but also from other detainees,” said Krehbiel.
“We’ve heard where some individuals have been placed in solitary confinement
for their own protection. The risk of being traumatized is all the higher
because not everyone is so welcoming and accepting.”
The symposium will include
panel discussions on specific needs of the LGBT community currently in
detention as well as testimonials from individuals who have faced persecution
in their own countries.
“We’ll also look at physical
and mental health challenges and the PC(USA)’s response nationally and
globally,” said Smith. “It is important for pastors and congregational leaders
to be aware of all of the challenges faced both here and abroad.”
“We are thankful for the
leadership of First Presbyterian Church in the City of New York for hosting as
well as being the lead organizer of this event,” said Krehbiel. “This kind of
event offers a good opportunity for us to engage at the congregational level.
Our plan is to use the conference to produce new resources so that those who
can’t attend will have new tools that will be useful in ministering to the
needs of LGBT persons.”
—–
In addition to First
Presbyterian Church, the symposium is sponsored by Presbyterian Disaster
Assistance, the Office of Public Witness, Office of Immigration Issues, the
Presbyterian Ministry at the United Nations and More Light Presbyterians.
Participating organizations include the Organization for Refugee, Asylum and
Migration (ORAM), Brooklyn Community Pride Center and International Refugee
Assistance Project (IRAP). The
registration cost is $50.
By Chuck Wilson
Emblematic of the failure of
the Associate Reformed Presbyterian Church to thrive and grow in a significant
manner in the last 40 years is Erskine College and Seminary.
For more than forty years, I
have watched and asked, Why? Why have we not experienced significant growth?
Why has God withheld His blessing from both the Associate Reformed Presbyterian
Church and Erskine?
For me at seventy-one, the
answer is proverbially “a day late and a dollar short.” My analysis is complex
and multifaceted; nevertheless, there is one aspect which is a common thread impacting
all parts of the story. It is the point I will emphasize: Associate Reformed
Presbyterians are uncertain of our brand.
For more than forty years,
this has been the mantra at Erskine: “WE NEED TO BE EVERYTHING TO EVERYBODY.”
Publicly, we have written and talked about our evangelical, Reformed, and
Associate Reformed Presbyterian heritage, but it was window-dressing, and we
did not take it seriously. At Erskine, we attempted to be everything to
everybody and expected everyone to embrace us. Few did! Few were satisfied with
a bag of musty air. Sad to say, the folks at Erskine were unwilling to be
identified as Associate Reformed Presbyterian.
For more than forty years,
this has also been the mantra of the Associate Reformed Presbyterian Church. We
have often asked, “How can we be Associate Reformed Presbyterians without
saying we are Associate Reformed Presbyterian? Don’t you know the present
generation hates labels? How can we present ourselves as everything to
everybody, offending none, so that everyone comes to us?” Some other ways to
put it: (1) How can we be Christian without offending anyone? (2) How can we be
Reformed without being distinctive? (3) How can we evangelize without saying
Jesus is the only Savior of sinners? and (4) How can we point people to Christ
without going to people?
Attempting to be everything
to everybody, we discovered few wanted a bag of musty air.
Mulling over our predicament,
I have four proposals.
First Proposal – Revisioning Ordination of Ministers
My first proposal involves
our presbyteries and how we ordain men to ministry.
When we examine a candidate
for ordination, the examination is a pro forma exercise in theological studies.
We are interested in the books the man has read. That is, has he learned the
pronunciation of the sacred shibboleths? Now, let no one say I am
non-theological or anti-intellectual. Indeed, I have a reputation for being
theologically and intellectually demanding. I expect a candidate for the
ministry to be well-read and conversant in our theology. However, as one who
has spent a lifetime as a church planter, pastor, and pastor-theologian, I
wonder why we are often remiss to ask questions like these: (1) On a regular
basis, do you make opportunities to engage people in conversations on how to
become a Christian? (2) Have you ever been blessed to lead someone to a saving
knowledge of Christ (and, if so, share the story with us!)? (3) As an ordained
minister in the Associate Reformed Presbyterian Church, how do you expect to advance
our brand of Associate Reformed Presbyterianism? and (4) If you have never
actively engaged in the activities of evangelism or thought about advancing the
brand of the Associate Reformed Presbyterian Church, what makes you think you
want to be a minister in the Associate Reformed Presbyterian Church?
In the Associate Reformed
Presbyterian Church (as is the case with all other Presbyterian denominations
of which I am acquainted), the path to minister status involves three steps:
candidate, licentiate, and minister. A candidate is one who is “under care” of
his presbytery as he completes formal studies (usually seminary). A licentiate
is one who has undergone and successfully passed an examination and been
authorized to preach. Obviously, the next step is ordination which means an
individual has successfully completed his formal studies, successfully passed
the presbytery’s exams, and has a call to a congregation (or a work approved by
the presbytery).
In the past, there was
distance between licensure and ordination. Today, in the Associate Reformed
Presbyterian Church, licensure and ordination usually occur simultaneously.
I propose we think
out-of-the-box. I propose we return to the past when licensure and ordination
were distinct. I propose candidates be (1) given specific training in church
planting, (2) licensed to preach, and (3) authorized to go to a community for
the purpose of gathering and organizing a congregation. I propose a New
Testament model. The presbytery in Jerusalem sent Paul and Barnabas out to
preach and plant congregations.
Well, why not do this?
According to missiologists, ours is a post-Christian era which is similar to
the pre-Christian era of the Apostolic Church. Should not the model of Acts
inform us how we do church? The traditional idea of preparing pastors to
maintain existing congregations is a formula for decline and death. We have
bought into and practiced this model of Nineteenth Century American evangelical churchism, and we are declining
and dying in this post-Christian era. And this predicament is not unique to the
Associate Reformed Presbyterian Church; it is Presbyterianism in general in the
United States as I view the landscape.
Our seminaries today turn out
men who are in love with books, theology, and the past. We need men who are in
love with Christ and His Church. We need men who long to see the resurgence of
the Church in our day. We need men who are prepared to give their lives in
gathering congregations and advancing the brand under which we fly — the Associate
Reformed Presbyterian Church.
The ministry is not easy! I
do not think it is meant to be easy! A man, after he has been licensed and
commissioned by his presbytery, should be sent out to gather a congregation and
return to his presbytery with a congregation as evidence of his calling, his
fitness, and need to be ordained. We are stuck in the rut of Nineteenth Century
maintenance instead of New Testament vision and optimism.
A New Testament model gathers
and advances the church of the Lord Jesus and extends the brand of the
Associate Reformed Presbyterian Church to new places. Some will complain this
is a drastic and unreasonable model. Well, of course! Have you not noticed that
legitimate Christianity is hard and the claims of Christ on one’s life are unreasonable?
I am weary of hearing the
following story. “Pastor Jim is a good man. He’s a good preacher. He has a
beautiful family. But, Chuck, what was he taught in seminary? He thinks his
work as a pastor is preaching on Sunday, doing a bulletin, and sitting in his
office reading books and waiting for people to come to him. He will visit our
people in the hospital, and he will visit us occasionally, but he doesn’t know
how to reach out to unchurched people.”
The model I propose is
radical and upsetting to the status quo. However, the neo-pagan culture in
which we live calls for a thorough shift in our understanding of ministry. The
ministry is not for the soft, the lazy, the mediocre, and the uncertain. If a
candidate is not prepared to have his work consume his life, he needs to find
another line of work. If he is not prepared to pour himself into advancing the
Associate Reformed Presbyterian Church, he needs another vocation. In the
Associate Reformed Presbyterian Church, we need bold, brave, and aggressive men
for the ministry. Men who are willing to live and work apostolically in
gathering congregations and promoting the brand of the Associate Reformed
Presbyterian Church. Those unwilling to live such a ministry do not need to
apply!
Corollary
A corollary to the above goes
like this: many of us are apologetic for our brand.
Years ago when I worked for
Goodyear in Florida, my store sold General Electric and Westinghouse appliances
and other miscellaneous items; however my main task (and the task by which I
was measured) was selling Goodyear tires. Goodyear was our brand. I was a
Goodyear man.
Immediately, I bought and
mounted a set of Goodyear tires on my wife’s car and a set for my car. When I
worked for Goodyear, I rode on Goodyear rubber with the word “Goodyear” etched
in large and bold white letters on the sidewalls.
Goodyear wanted me to know
who our competitors were, so I was sent to seminars where I learned about our
competitors’ tires in order for me to inform my customers why Goodyear tires
were a significantly better buy.
In those days, I lived,
breathed, and ate Goodyear tires. I did very well. Because of my savings while
at Goodyear, I was able to attend seminary without much financial worry.
I never apologized for
Goodyear tires! They were the best! I knew they were the best tires on the
road, and I only sold the best!
I have spent my ministry in
the Associate Reformed Presbyterian Church. I am not a legacy Associate
Reformed Presbyterian. After searching, I became an Associate Reformed
Presbyterian by choice; I could not find a better Presbyterian denomination. In
active ministry, I lived, breathed, ate, promoted, and advanced the Associate
Reformed Presbyterian Church, and nothing has changed.
Are there other evangelical
Christian denomination? Of course! However, I am not what they are; I am
Associate Reformed Presbyterian — and Associate Reformed Presbyterian is my
brand.
Too many of us have an
inferiority complex denominationally. Too many apologize because we are small.
Too many apologize because we are too conservative. Too many apologize because
we once drifted left theologically. Too many apologize because our “Associate
Reformed” name is confusing to some who are new to us. Too many apologize
because we are not like the “bells and whistles” church down the road.
What is the matter with those
who apologize? Did they not know who we are when they came to us? Are they not
convinced Associate Reformed Presbyterian is their brand? Did they come to us
just for a job and with no intentions of embracing our brand and promoting it?
Well, to those who come to us looking for a job: we are looking for those who
desire to embrace a vision, so don’t apply!
I am reminded of something I
heard a retired Marine say: “we Marines don’t worry about what we don’t have;
we get the job done with what we do have!”
Like the retired Marine says:
don’t tell me what you don’t have to get the job done; use what you have and
get the job done!
Second Proposal – Reviewing Church Attendance in
Greenville
Denominational administrators
living in Greenville should be expected by their respective boards to support
an Associate Reformed Presbyterian congregation in the greater Greenville area
with their attendance when they are not out-of-town conducting business. If the
members of Associate Reformed Presbyterian congregations provide the funds
which support the salaries of our denominational administrators, it is not too
much for them to support our brand. They do not work for the PCA, the Baptists,
or any other church group; they are employed to advance the Associate Reformed
Presbyterian Church in all aspects of their lives. If they cannot do this, they
should seek other employment.
Now, before someone claims my
proposal is unreasonable, I am not referring to secretaries and janitors. I am
speaking of key personnel who are entrusted with our identity. If they do not
embrace our brand in their local church life, how can they advance our identity
nationally?
I am aware the number of
Associate Reformed Presbyterian congregations in the Greenville area is not
large. I also know needs vary in families. I am not unsympathetic to those with
extenuating circumstances. However, as a general rule, it is not too much to
expect denominational executives to support a congregation of the denomination
of which they are employed.
If one cannot find an
existing congregation where he and his family are comfortable, let me suggest
an option: the population of greater Greenville is large and growing at over
6000 people per month. I do not think anyone is going to complain Greenville is
overly represented with Associate Reformed Presbyterian congregations. If one
is not satisfied with the present options, let him get busy and advance our
brand by planting a new congregation. I am willing to bet Second Presbytery is
prepared to support such an effort!
Third Proposal – Promoting
Brand Loyalty at Erskine
Because the Associate
Reformed Presbyterian Church and Erskine College and Seminary are closely
connected, in the future, Erskine must promote the brand of the Associate
Reformed Presbyterian Church. Only a fully orbed embracing of the Associate
Reformed Presbyterian Church fulfills the mission.
Now, before someone
complains, I am not advocating a church-test for cooks, janitors, secretaries,
yard-care employees, and the like!
However, why would we employ
administrators and professors who are not Associate Reformed Presbyterian or
who are unwilling to become Associate Reformed Presbyterian? How does such a
practice further the brand of the Associate Reformed Presbyterian Church?
Some will complain that if we
took such a stance we would not be able to find qualified people to fill
positions. Listen, there are more PhDs today than there are laboratory rats!
Part of the reason for the
nearly 70 year conflict between Erskine and the Associate Reformed Presbyterian
Church is the unwillingness of Erskine to fully embrace the brand of the
Associate Reformed Presbyterian Church and the unwillingness of the Associate
Reformed Presbyterian Church to demand that Erskine embrace the brand of the
Associate Reformed Presbyterian Church.
We have falsely bought the
notion Erskine College is only about undergraduate education for everyone and
anyone, and we must become all things to all people.
We have falsely bought the
notion Erskine Seminary is only about seminary education for everyone and
anyone, and we must become all thing to all people.
Institutionally, we have
falsely bought the notion Erskine is about providing jobs for professional
academics — and any ole PhD will do.
Erskine, as the educational
agency of the Associate Reformed Presbyterian Church, is about the vision of
the Associate Reformed Presbyterian in undergraduate and seminary education.
Those students (Associate Reformed Presbyterians and non-Associate Reformed
Presbyterians) who want to join us in our vision and values are welcome. Those
administrators and professors who are willing to embrace our vision and values
and join us as Associate Reformed Presbyterians in advancing our mission are
also welcome.
It is time for us to cease
being a haven for the theological liberals, the philosophical nincompoops, and
the academic mediocre who only want a job, despise our vision, loathe the
Associate Reformed Presbyterian Church, and refuse to be one of us. We have
tolerated behavior which has not promoted our brand, and it is time we ceased
doing that which hinders our brand in Due West.
Fourth Proposal – Taking Associate Reformed
Presbyterianism to the World
My fourth proposal asks a
question: what is wrong with being Associate Reformed Presbyterian?
In the past, Presbyterian
denominations have successfully planted Presbyterianism throughout the world in
missionary endeavors. I highlight a few of our successes: (1) the old Northern
Presbyterians, the PCUS, and Associate Reformed Presbyterian Church in Mexico;
(2) the old PCUS in Brazil; (3) the Church of Scotland in Kenya; (4) the Free
Presbyterian Church of Scotland in Malawi; (5) the old Northern Presbyterian
Church and the Orthodox Presbyterian Church in Korea; (6) various Presbyterian
denominations in India, and (7) the Associate Reformed Presbyterian Church in
Pakistan.
Today, I do not see this
taking place in the Associate Reformed Presbyterian Church. Why are we no
longer focusing on advancing our brand in our missionary endeavors?
Why do we ask Associate
Reformed Presbyterians to support brands other than ours? If our brand is
worthy of advancing in the United States and Canada, why is our brand not
worthy of planting in other locations today? If it is not appropriate to plant
Associate Reformed Presbyterian congregations in places of missionary effort,
why do we keep our brand here?
As an Associate Reformed
Presbyterian, I am interested in advancing one brand: the Associate Reformed
Presbyterian Church (throughout the United States and around the world).
Certainly, I do not think the Associate Reformed Presbyterian Church is the
only Christian denomination, but Associate Reformed Presbyterian is the banner
under which I lived and worked as a Christian minister, and it is the brand I
intend to support.
Concluding Comments
Obviously, I am aware my
proposals are controversial and, in some aspects, stringent. They are intended
to provoke thought and discussion.
Obviously, I am also aware I
have taken aim at sacred cows. However, what we have done in the past has
failed and is continuing to fail, and we all know the definition of insanity is
doing the same thing over and over and expecting a different result. What do
you propose?
