You are currently browsing the category archive for the ‘clergy’ category.

On Saturday, August 7, 2021, Mark Dolan of GB News interviewed a Scottish clergyman on his late night show.

The Revd Dr William Philip is the pastor of Tron Church in Glasgow. Earlier this year, he led a handful of other Scottish clergy in filing a successful lawsuit against the Scottish government for having closed churches in 2020 during lockdown.

In the 20-minute interview below, he explained why it is so important to be able to gather together to worship during the coronavirus crisis. Believers need to gather together in one place — church — for communal prayer and fellowship. His words were well received not only by Dolan and his guests but also on YouTube:

Philip, who worked as a hospital physician before ordination, also does not think that vaccine passports are necessary:

While churches in England and Wales re-opened in July 2020 and closed again for three weeks in October, Scotland took different measures. In January 2021, Nicola Sturgeon’s SNP government forbade — criminalised — public worship during new lockdown measures.

On January 6, Philip and five other Protestant clergy sent a letter to Nicola Sturgeon, which reads, in part (emphases in the original):

We write as ministers and leaders of churches in Scotland, supported by colleagues across the United Kingdom, to raise our profound concerns at the measures to suspend public worship in Scotland as part of the currently increased restrictions.

We understand entirely the exceptional difficulties of leading the country at the present time, and we and our churches have prayed for wisdom and clarity for your government repeatedly. But we strongly disagree with the decision to prevent the gathering of the Church at this time, which we believe is profoundly unhelpful and may be unlawful.

As pointed out by Sir Edward Leigh in his letter to you of 4 January, Article 9 of the European Convention of Human Rights prohibits governments from interfering with religious practice unless demonstrated as essential for public health because church services were proven a significant source of spread of disease. We know of no evidence of any tangible contribution to community transmission through churches in Scotland; to the contrary, since churches re-opened in July we have demonstrated that places of worship and public worship can be made safe from Covid transmission. It is for such reasons that legal challenges in other jurisdictions have overturned prohibitions of the freedom to gather for worship.

However, above all we are dismayed because there seems to be a failure in the Scottish Government to understand that Christian worship is an essential public service, and especially vital to our nation in a time of crisis …

In national times of crisis past, governments have looked to the church and sought leadership in a national call to prayer to the Living God. We urge you not to be the government which denies our nation the collective prayer of the churches of our land in days when it is most greatly needed.

We echo the words of the Archbishop [of Canterbury] and other leaders to the Prime Minister and call on the Scottish Government to recognise and support this, and enable us to continue to worship safely, as part of the essential fabric of the nation.

On February 9, Philip wrote an article for The Critic: ‘Meeting others to worship is a lifeline’. Excerpts follow (emphases mine):

A group of Clergy taking government to court might seem a surprisingly ‘un-Christian’ thing to do, when closing churches is to ‘save lives’. In fact, the reason we have commenced action against Scottish Minsters is born of profound Christian love for our nation. We all recognise the challenges facing the government. But we believe that, however well-intentioned, criminalising corporate worship is both damaging and dangerous for Scotland

There is an urgent need for a message beyond that of health and safety: a message of hope and salvation. This is the calling of the Christian Church – especially in dark and difficult days: to ‘hold fast the confession of our hope without wavering’ (Hebrews 10:23). Jesus Christ is the only hope that dispels all fear, death included.

That is not to say Christians don’t care about present physical threats. Indeed, it is this eternal perspective that liberates to love and serve neighbours truly, and fearlessly. As CS Lewis pointed out ‘those who want heaven most have served earth best’. This is what our society needs to witness, proclaimed boldly by Christian leaders and adorned visibly in the worshipping Church. So it is of great damage to Scotland that corporate worship is now illegal.

It also brings great danger.

Many in the world today brave huge threats to worship as Christ’s Church. We do not remotely claim such persecution; however, our situation is unprecedented in modern times. For centuries Scottish law has embedded the truth that both Church and Civil government are ordained by God and subject to Him, but their roles are distinct and government must not interfere in the Church. It was the Stuart monarchs seeking to undermine this ‘twa kingdoms’ doctrine that led to a century of conflict before religious toleration prevailed across Scotland and England with the Claim of Right Act 1689. Scots law reiterated then that Jesus Christ alone is head of the Church and this remained paramount in the Union of 1707, was reinforced again in the 1921 Church of Scotland Act, and is affirmed by each monarch in the Coronation Oath

I never imagined myself involved in action like this. But Scots would not have precious freedoms today had our Kirk forebears shrunk back in their time. I truly hope that our government will see what a grave incursion this ban on public worship is – to centuries-old Scots law as well as modern Human Rights protections – and also the suffering it is inflicting on many. The proper place of Christian worship must be restored so that, as Martin Luther said (amid a far more deadly epidemic), our people may ‘learn through God’s word how to live and how to die’.”

One week later, Lord Braid of the Scottish High Court granted permission for a hearing. By then, 27 clergy had pledged their support. Christian Today‘s article says:

Lord Braid has granted permission for a hearing which will take place remotely on 11 and 12 March after Scottish ministers rejected the arguments of 27 Scottish church leaders in a pre-action letter.

The church leaders argue that the “disproportionate” closures are a breach of human rights law and the Scottish constitution, and are preventing them from meeting the material, emotional and spiritual needs of their congregations and communities.

In their response, Scottish ministers said the state was within its rights to “regulate the secular activities of Churches…for the purposes of protecting public health”, and that churches were compelled to “comply with secular law.”

The church leaders come from a broad range of denominations, including the Free Church of Scotland, Free Church of Scotland (Continuing), Church of Scotland and a number of independent churches …

Rev Geoffrey de Bruin, leader at Christian Revival Church Edinburgh, said: “This is now a crucial moment for the freedom of the church in Scotland …

For Christians, spiritual health is more important than physical health.

Churches serve as lifelines of support to the most vulnerable during the toughest times and we pray that these important principles and beliefs will be recognised and upheld by the courts in March.”

The Christian Legal Centre (CLC), founded in 2007, took the case on behalf of the clergy.

Fortunately, the clergy won their case in March. Christian Concern issued a statement on the outcome:

Permission for a judicial review was granted and heard at the Scottish High Court on 11 March 2021.

On 24 March 2021, judgment was handed down by Lord Braid, ruling that the Scottish Ministers’ decision to ban and criminalise gather church worship during lockdown was unconstitutional and disproportionate.

The Tron Church serves a diverse congregation in central Glasgow. In 2012, it broke away from the Church of Scotland, opposing its move to accept gay clergy, although it maintains a cordial relationship with the Kirk, as the state church is known. The Tron is now part of the West of Scotland Gospel Partnership.

In February 2020, the SSE Hydro stadium in Glasgow cancelled an appearance by the Revd Franklin Graham, Billy’s son, amid accusations of ‘homophobia’.

Philip joined several other clergy from the West of Scotland Gospel Partnership in signing a letter to The Herald, expressing their disappointment. Excerpts follow:

THE cancellation by the SSE Hydro in Glasgow of the Franklin Graham event is a deeply disturbing decision that is antithetical to freedom of speech, freedom of religion, and to true democratic values.

Franklin Graham is being discriminated against for having on occasions expressed mainstream Judaeo-Christian views on sexuality. His views in this area are not religiously extreme, indeed they simply reflect the historic and orthodox teachings of the Roman Catholic Church, the Church of England and countless other denominational groups. Like all mainstream Christian leaders Franklin Graham believes that every human being is a precious soul made in the image of God, and thus should be loved and treated with respect accordingly.

The planned event is one in a rich tradition of such Christian activity going back centuries in both Glasgow and the country at large. As Rev Graham has expressed himself his mission is not political but to make known the good news about Jesus Christ to every person regardless of their sexuality or any other characteristic

Christians disagree about many things, but Christians all agree that respect for religious freedom and freedom of speech is fundamental to a free society. Therefore, we ask that the SSE Hydro management, and those political leaders who have influence in such matters, reverse this decision.

A failure to do so would be an ominous move towards a less free society and one that will in time have serious repercussions for the civic liberties of all.

The Revd Dr Philip sounds like a good clergyman and one who refuses to stand by when the Church is discriminated against.

On Friday, I wrote about Sheffield’s Nine O’Clock Service, a cause célèbre in 1995, adherents of which are now seeking financial compensation for the psychological abuse they endured.

I cited two articles from The Times as sources.

However, I have older Nine O’Clock Service (NOS) sources which present more nuanced information about the group which had between 300 and 500 members.

The first is an article in The Independent. It is dated 2011, however, the wording in it — e.g. ‘last year’ — indicates that it is from 1996.

The article contradicts some of what The Times alleged last week.

Brain’s resignation

For a start, The Independent reported that the then-Bishop of Sheffield, the Right Revd David Lunn, wanted Chris Brain to stand down as vicar immediately when the scandal broke in August 1995 and that the Archbishop of York had already banned him from carrying out priestly duties (emphases mine):

The Bishop of Sheffield, the Rt Rev David Lunn, demanded Mr Brain resign after he confessed to having sexual relationships with young women in the congregation.

He quit last November after initially refusing to bow to the criticism heaped on him when the scandal broke.

The Archbishop of York had already banned Mr Brain from acting as an ordained priest.

Brain was quite fragile at the time and sought treatment:

Within days of the revelations Mr Brain checked himself into a psychiatric ward of Cheadle Royal Psychiatric Hospital, Cheshire.

Meanwhile, the women who were his victims could ring a telephone hotline:

Women who were manipulated by him and called a telephone hotline were told the matter would almost certainly be dealt with within the church and only be passed on to the police if there was an allegation of rape.

The Wikipedia entry for the NOS says that the Diocese of Sheffield tried to help the members — and Brain — to recover:

The Diocese of Sheffield, through a seconded pastoral team led by Rachel Ross, the Reverend Andrew Teal and the Reverend Peter Craig-Wild, attempted to manage the pastoral care both of Brain and members of the community wounded by the scandal.

Brain was originally a musician who played in night clubs. He then got involved with St Thomas’s Church in Sheffield and was ordained for his success in leading NOS.

By early 1996, he was ready to re-establish his previous career:

In February, Mr Brain’s solicitor announced the disgraced clergyman had left Britain for America, where he was hoping to make a comeback in music and the media.

NOS resurrected on Easter Day 1996

The Independent‘s article reported that the NOS held a service on Easter in 1996.

Members of the NOS were still getting together, even after the scandal broke.

The service was held in a chapel in Sheffield:

The Easter service was moved from the city’s Ponds Forge complex, where priest Chris Brain once orchestrated rock concert-style gatherings in a basement room.

It was staged instead in a simple chapel in the city, without the lasers and rave music popularised by Mr Brain. The Archdeacon of Sheffield, the Ven Stephen Lowe, conducted a “meditative service”.

There were doubts about restarting the group eight months after the Church of England was rocked by scandal when Mr Brain was accused of sexually abusing more than 20 women members.

Yesterday’s congregation was drawn from remnants of the Nine O’Clock Service which broke up after women complained about being assaulted by Brain.

Diocesan communications officer Canon Roy Arnold said: “I can confirm that former members of the Nine O’Clock Service met together in a Sheffield church for a celebration of the Holy Communion. It was a quiet, meditative service.

Since the activities of the Nine O’Clock Service came to an end last August following the disclosures about their leader Chris Brain, a number of members have continued to meet together for worship and other matters.

They now have an elected church council and the Diocese of Sheffield is at present in the process of appointing a chaplain for the group,” he said.

There were hopes at the time that the NOS could return to its original style of service without the psychological trauma:

Mr Arnold did not rule out the possibility that the rock-style services could be re-introduced. “The scandal was about Chris Brain and not about reaching out in a new and exciting way to a generation lost to the church,” he said. Members of the Nine O’Clock Service have vowed to distance themselves from the controversy last year and have devised a new service.

Last month, alleged victims of Mr Brain held a bonfire ritual to help them overcome the trauma. They lit a fire in the middle of a church hall and set off fireworks in a “releasing ritual”.

An advert in the Church Times for a chaplain for the group has drawn applications from all over the country. But according to churchwarden Alan Gibson, Mr Brain’s successor would not be allowed the same powers he had enjoyed.

“We are not looking for a leader, we are not looking for a guru. We are looking for a facilitator who will tie us more closely with the Church of England,” Mr Gibson said.

Wikipedia says:

A remnant of the community continued to meet, under different leadership, for some years afterwards in Sheffield.

The evolution of the NOS

Sometime in the 1980s, a group of 10 people from St Thomas’s Church began organising NOS services. From there, it grew enormously.

Young, unchurched origins

Wikipedia states:

Beginning as a simple alternative format service under the leadership of Chris Brain, the group responsible for it developed a leadership structure that was endorsed by the leadership of St Thomas’ Church. The average age of the members was 24 for much of NOS’s life. The membership was significantly from non-church backgrounds.

Starting with about 10 people who worked on designing and creating the services, the congregation grew to almost 600 members while resident at St Thomas’ Church. Main themes included care for the planet and concern about its abuse, simple lifestyle and development of relationships with non-churched people.

By 1988, Bishop Lunn authorised the group’s move to Sheffield’s Ponds Forge Rotunda, a sports complex that can accommodate 2,600 people.

The Planetary Mass

One of their big services at Ponds Forge was The Planetary Mass, also known as the Rave Mass:

The Planetary Mass at Pond’s Forge was marked by both bold liturgical experimentation and naive hopefulness.

An unorthodox Dominican-turned-Episcopal priest, Matthew Fox, found out about the service and was eager to bring a form of it to San Francisco.

Matthew Fox also had his problems with the Church. He had been a professor at several Catholic colleges in the United States. When Pope Benedict was still Cardinal Ratzinger and head of the Congregation for the Doctrine of the Faith, he began delving into Fox’s writings and asked the Dominicans to investigate. The Dominicans found nothing objectionable, even though Fox was not propagating Catholic teaching. However, because Fox did not believe in Original Sin, Ratzinger forbade him from teaching for a year. By 1993, the Dominicans changed their minds about Fox and dismissed him from the order for ‘disobedience’. He became an Episcopal priest in 1994 and still practises in the Episcopal Diocese of California. He developed the Techno Cosmic Mass — now the Cosmic Mass — which made its debut in San Francisco and has since been performed 100 times since.

Before creating the Techno Cosmic Mass, Fox scheduled a performance of The Planetary Mass in 1994 in San Francisco.

The Christian Research Institute has an article about it. Fox invited 35 members of the NOS to fly in and participate.

The format is environmentalist and pagan:

Inside, at the center of the room was placed an oversized circular altar and a smaller crescent table. Surrounding the tables were a series of concentric circles, tracks marked off in tape, around which the Rave Mass team would walk and dance. Atop the eclipse altar sat a chalice, protected by a clear Plexiglas pyramid.

Above the eclipse altar was an impressive screen — a large sphere of white cloth onto which the organizers projected images of revolving planets, decaying forests, human pulses, and faces.

Several young people emerged from the shadows carrying small flames.

“These people are not pyromaniacs,” said Matthew Wright, 31, who served as a liturgical emcee. “As you can see, they’re using the flames to pray and invite the Spirit into this place.”

Wright encouraged people to approach the flamebearers and use the flames to pray. The flamebearers held the flames inches from people’s faces, slowly lowered the flames to foot level, then slowly raised the flames back to eye level. Some people gently waved their arms at waist level, almost like charismatic Christians. Others stretched their arms high above their heads, then bowed fully before the small flames.

A scantily-clad Briton led a dance piece:

The music cranked up to a pulsating dance beat. The 35 young Brits — including one young woman in a short skirt and a negligee top — led the room in energetic dancing to this bouncy anthem:

Now we feel your lifeforce rising

Raise the passion 10 by 10

Now we breathe you, Christ, inside us

Feel the freedom pushing on!

Chris Brain was also in attendance to celebrate the service. This would have been before the scandal broke in Sheffield:

A young woman read an unspecified passage of Scripture, listing some of the evils that will exclude people from the kingdom of God, including adultery, uncleanness, lust, and sorcery.

Then a video set the Scripture reading in a corporate context. For adultery, the video portrayed the contrast between Third World debt and Third World aid. For lust, it showed images of pollution. For sorcery, it showed the creature almost everybody loves to hate: a TV preacher begging for donations.

The organizers also adapted a reading from chapter 1 of the Gospel of John through the Cosmic Christ filter. The reading repeatedly referred to “the Word” as “it” rather than “he.”

“This is the Word of Christ,” Rev. Brain said.

“Thank you, Eternal Voice,” the congregation responded.

This was how the Communion part of the service went:

After Fox’s homily, Brain celebrated communion — of a sort. Women dancers in four corners of the room turned in circles repeatedly throughout the prayers and communion. Assistants presented fire, water, and soil. Brain immersed his hands in the soil, saying he was washing them. He thanked Mother God for the gift of air.

Brain repeated Jesus’ words about partaking of communion in his memory. Otherwise, Brain spoke no words of consecration, which may not matter to those Protestants who believe the Lord’s Supper is a memorial service, but matters immensely to Anglicans, who affirm what is called consubstantiation. Most Anglicans do not believe the bread and wine literally become the flesh and blood of Christ, but they do believe in a “real presence” of Christ in the elements of the sacrament.

There’s supposed to be a “real presence” in the Rave Mass, too, but it’s the presence of the Cosmic Christ as lifeforce, not the personal historical figure who died on a cross and rose again.

Bishop Swing from San Francisco’s Grace Cathedral attended. By then, one Planetary Mass had already been performed inside the cathedral:

At a news conference, Swing described the service as “the church singing a new song.”

Enough said. How I wish we had St Paul with us today. He would have read them the riot act, straight out of 1 Corinthians.

How the NOS was organised weekly

In Sheffield, organising the weekly NOS began early in the morning and ended late at night.

The University of Huddersfield Repository has a link to an abstract called ‘The Nine O’Clock Service: Mixing Club Culture And Postmodern Christianity’.

Rupert Till’s abstract presents the difficulty in using St Thomas’s Church and explains how the group had to use Ponds Forge:

8. The church service before NOS would end at about 8.15pm, giving NOS about half an hour to clear the church, remove seats, set up equipment, and prepare. They would rehearse services in the afternoon, take everything down and then set it up in the gap between services. Although St Thomas church were regarded as generous in giving NOS time on a Sunday, NOS had to work within heavy constraints, and eventually moved to their own building where they would meet at 8:00 p.m.

 9. As were all of the band for most of the time, carefully situated as they were in dark lighting in the right-hand corner of the church.

11. Members of NOS would record television shows that might have interesting video images. Useful clips would be transferred to new tapes and looped so that a short clip of clouds passing would become a five-minute tape of clouds passing. NOS had a large room with walls covered in shelves full of these tapes of deconstructed decontextualised video images with loop tapes, source tapes, documentaries, and recordings of services. The sampling of secular music and images was a key feature of NOS arts, a deliberate process of reclaiming secular developments in the arts for sacred purposes.

12. A typical NOS Sunday began at five in the morning. A trucking team moved 10 tons of equipment to the church from storage to the empty sports hall. A crew of about 30 would appear by seven to set up the equipment. Late in the morning, some of the artistic team would appear to begin preparing for rehearsals. The ‘performers’ would arrive later to rehearse. After the service, perhaps 10.30 p.m., a team would begin to take down equipment, which would be returned to storage by 3:00 a.m. Unseen would be the hours of rehearsal and preparation midweek, with the highest of standards maintained.

Rupert Till says that the congregation varied in age but were solidly middle class:

17. Despite trying to project an image of authentic, underground, club culture-influenced young people, NOS members were largely aged 18–40, white, middle-class and well educated, and many were generation X Christians dissatisfied with conventional church. DJs and club kids were supported by barristers, theologians, teachers, doctors, and social workers.

The 1995 scandal, he says, involved a subgroup of the NOS:

16. It is perhaps no accident that sex was the organisation’s downfall, choosing as they did to investigate postmodern sexuality in a secretive subgroup, knowing that this was one area that the Christian church would not allow them to explore openly.

I hope this type of church service is dead and buried in the Church of England.

However, I fear it will make a comeback, especially as senior Anglican clergy seek to revamp their denomination post-pandemic. That’s a whole other topic for another time.

In 1995, a Church of England scandal made national news.

Reading an update on it this week reminded me of the Corinthians, whom St Paul reproved for becoming debauched. Their carnal attitude permeated their church services: babbling nonsense ecstatically ‘in tongues’, which was part of pagan worship, and drunken Communion services.

During the 1980s and early 1990s, something similar happened to a church in Sheffield. Unfortunately, there were no senior Church of England clergy to censure the vicar. As it happened, they encouraged a programme about which they knew little.

This week, The Times recapped what happened at St Thomas’s Church in Sheffield at what was called the Nine O’Clock Service, or NOS.

The NOS was held every Sunday.

A young Christian rock musician — and ex-nightclubber — Chris Brain, led the NOS, which The Times describes as:

a radical mix of rave culture, social and environmental campaigning and religion that drew queues of black-clad young followers for its weekly gatherings.

Instead of reminding Chris Brain of pertinent chapters of 1 Corinthians, the clergy wanted to extend the NOS throughout the United Kingdom (emphases mine):

The hierarchy was buzzing at the prospect of a vibrant model of service that might be copied around the country to attract new congregations.

Chris Brain, the charismatic young Christian rock musician who had emerged as leader of the NOS, met Dr George Carey, who was soon to be the Archbishop of Canterbury, and later recalled: “He said to me, ‘I’d be very happy to see an NOS in every town and city in the UK’.”

Carey, who met Brain in 1990, was interested in getting more converts, and rightly so. As the Archbishop of Canterbury, he declared the 1990s to be the Decade of Evangelism. He is best remembered for propagating the Alpha Course nationwide. Alpha started at Holy Trinity Brompton Church in London. It has been an international phenomenon for many years.

Returning to the NOS, in 1989, the Bishop of Sheffield, the Right Rev David Lunn, had confirmed 100 people — nearly all NOS attendees — at St Thomas’s. That is an extraordinary number of confirmands for any church at any one time:

It was a moment of great excitement for the church hierarchy because they were almost all young people, usually thought of as being out of reach.

As a result, Brain became a diocesan star of sorts, seen as being ideal for the priesthood:

Brain was fast-tracked for ordination and invited to contribute to the archbishop’s collection of essays on evangelism. Lunn told the BBC that the NOS had a “permanent significance” and was a “new development in the way we understand the Christian religion”.

The church authorities were either unaware of, or happy to turn a blind eye to some more disturbing aspects of the movement.

Brain’s ordination in 1992 was rather extraordinary:

When Brain was ordained in 1992, the NOS borrowed at considerable expense the robes worn by Robert de Niro in the film The Mission for the service.

He became St Thomas’s vicar.

Behind the scenes, however, carnality prevailed with Brain and some NOS adherents, particularly women. It was turning into a cult:

There were allegations of controlling behaviour and followers handing over thousands of pounds while cutting themselves off from their friends and families. Young women were enlisted as “postmodern nuns” in Brain’s Homebase Team. Some allegedly gave massages and engaged in sexual activity when putting him to bed.

Brain rationalised their behaviour, as one woman later recalled:

One member of the group, interviewed by the BBC, said: “He would talk about how we were discovering a postmodern definition of sexuality in the church. It’s just language — language covering up the fact of what was really going on: one bloke getting his rocks off.”

Things started getting out of hand in 1992:

There had been consternation in 1992 when an NOS service at a Christian festival included a troupe of dancers in black Lycra bikinis cavorting in front of 15,000 people.

A few laypersons and clergy complained to church authorities, but nothing was done until 1995:

Church leaders finally listened in August 1995 after disclosures by three whistleblowers:

One woman claimed that there was bullying and people were “blurring boundaries sexually”. She worried about how money was spent. The NOS charity, the Nine O’Clock Trust, recorded an income of £272,000 in 1994.

That amount of money is something an average Anglican church can only dream of.

Church authorities suspended Brain’s ministry. A month later, he tried to downplay the extracurricular activities of the NOS:

In a September 1995 interview with a Sunday newspaper he said that the sexual contact he had with women followers was “heavy petting” but “non-penetrative”. The Homebase Team had been created to help his wife at home because he was so busy with his work. “It was like any other vicarage, you always get ladies helping the vicar’s wife. They set up a rota but the idea of handmaidens is ridiculous,” he said.

Brain added: “These were relationships which began 10 or 12 years ago when I was part of the nightclub scene. When I became a priest, I should have done something about them . . . I didn’t and that was wrong.”

He said that his ordination never should have happened:

He claimed that it was “utterly ridiculous that I was made a priest . . . I was the breakthrough for the church but it changed everything for me. Everyone became dependent on me.”

Yes, congregants depend a great deal on their vicars. They expect spiritual leadership and guidance. He is their shepherd.

The Times is revisiting this story because, after 25 years, former NOS members are now seeking compensation:

Former members of the Nine O’Clock Service, which was known as the NOS and drew hundreds of young people to nightclub-style evangelical services in Sheffield in the 1980s and 1990s, have approached the church alleging that they endured abuse and exploitation.

The current Bishop of Sheffield, the Right Rev Pete Wilcox, said that:

the survivors had given “harrowing testimonies” about their experiences, and their concerns were being taken “very seriously”.

More ex-members could be coming forward:

to allege sexual exploitation and psychological abuse.

One member explained that the reason for waiting a quarter of a century to come forward was because the Church of England advised them to stay silent:

One former member of the group said: “People have been silent for a long time and it has caused them huge distress and trauma. The church told them at the time that they should keep silent, don’t talk about it, the press will destroy you. I think after the MeToo movement people felt ‘enough is enough’ and they made a decision to come forward.”

Some of those seeking help are considering legal action for damages because church leaders had overtly supported the NOS, believing that it would attract younger congregations.

The article says that the hierarchy even gave the NOS financial backing.

The ‘postmodern nuns’ wore unusual habits and had unorthodox duties:

Brain resigned his ministry in 1995 as the scandal unfolded. It emerged that his entourage included a group of “postmodern nuns” who wore black miniskirts and whose tasks ranged from housekeeping duties to “putting him to bed” at night.

He told a BBC documentary in 1995 that he had been “involved in improper sexual conduct with a number of women”.

Fast forwarding to the present, Brain is now 63. The article says that he has changed his first name from Chris to James. He is currently:

co-director of a “transformation design” consultancy based in Manchester.

The Times reported that he did not respond to their attempts to contact him.

The NOS, The Times says, had between 300 to 500 members. A number of them forsook family and friends for the movement, filling its coffers with large sums of money.

At the time the scandal broke, the then-Bishop of Sheffield, Bishop Lunn, said that:

the hierarchy was not responsible for any wrongdoing.

The current incumbent, Bishop Wilcox, is taking a much different stance:

Wilcox said: “We can confirm a group of survivors of the appalling conduct at the Nine O’Clock Service in the Diocese of Sheffield, which originally surfaced in the 1990s, have contacted the Church of England. Their concerns and harrowing testimonies are being taken very seriously. Support is being offered and the church is working closely with the statutory authorities.”

A large law firm, Slater & Gordon, is representing the former members. One of their solicitors (attorneys), Richard Scorer, said:

The Church of England has a moral and legal responsibility to those harmed by abuse in the Nine O’Clock Service and it must honour that and ensure that the appalling harm suffered by victims is properly acknowledged.

I remember when the story broke. It was in the papers for several weeks. Even the atheists I knew at the time expressed their shock and said that priests should not act like that.

The Times has done an admirable job of returning this harrowing story to the spotlight.

I hope that settlements can be reached and that the Church of England learns an important lesson from this.

However, I have a few old bookmarks on the Nine O’Clock Service, which say that Chris Brain’s departure did not end the movement. Furthermore, The Independent reported at the time that Bishop Lunn was quick to demand that Brain resign as vicar and that the Archbishop of York had already banned him from performing priestly duties.

More to come on Monday.

Prince Philip’s funeral took place at St George’s Chapel, Windsor Castle, on Saturday afternoon, April 17, 2021.

Exactly two months earlier, he had been admitted to the King Edward VII Hospital in London, a private health care establishment where he went for minor ailments:

He then was transferred to St Bartholomew’s, a specialist NHS hospital in London, for heart surgery. Afterwards, he was sent back to the King Edward VII to recuperate. He spent a month in hospital before being discharged:

Because of coronavirus restrictions, the Queen did not visit her husband. However, Prince Charles visited once. On March 18, The Express reported:

Prince Philip’s 28-day hospital stay is the longest ever, and he was only visited by Prince Charles, likely due to ongoing COVID-19 restrictions.

The Prince of Wales visited his father during his first week in hospital, having made the 200-mile round trip to London from his Gloucestershire home, Highgrove.

Prince Philip has been treated for heart problems in the past, and this time, his stay isn’t understood to be Covid related at all.

On April 11, after the Prince died, The Sun reported on the significance of that visit. Royal insider Andrew Morton wrote (emphases mine):

It was a meeting of vital importance, especially as visitors to the private King Edward VII’s hospital were permitted to see patients only under “exceptional circumstances”.

This private exchange clearly came under that heading as the future king emerged from their 30-minute conversation clearly upset and preoccupied.

It had been an emotional encounter — one where, it could be assumed, Philip outlined his final wishes to his eldest son.

The Duke, who had been the head of the family for as long as anyone could remember, was finally stepping down and bowing out.

Now it was Charles’s time to step up to the plate and finally take over control of the first family.

Doubtless his father, who had the reputation for writing thoughtful letters to family members, set down his thoughts on paper beforehand …

Though Philip is remembered with enormous affection by the family — William and Harry call him The Stud in reference to a picture of their grandfather with his hair slicked back and wearing sunglasses — his relationship with his eldest son was never easy.

Princess Diana told me it was “very tricky, very tricky”.

She recalled: “Prince Charles longs to be patted on his head by his father.”

Once at home, the Prince appeared to be recovering, until he took a turn for the worse. On his better days, he took advantage of the occasional mild weather we enjoyed in southern England. On April 10, The Sun reported on his final weeks:

The Queen was by Prince Philip’s bedside when her husband of 73 years passed away, with the Duke having spent his final days in “good form” reading in the sun, it was reported today.

The Duke of Edinburgh is believed to have spent his last few days reading and writing letters and sleeping in the sun weeks before his 100th birthday.

Despite officials at the Palace declined to “go into any specifics” about the Duke’s passing, it is understood that his condition worsened overnight on Thursday with insiders warning that he had become “gravely ill”.

However, any talk of whisking Prince Philip back to the hospital was reportedly dismissed by the Queen.

One well-placed source told the Telegraph: “He spent most of the four weeks he was in hospital trying to get home.

“They operated on his heart in a bid to give him a little longer, maybe with the 100th birthday in mind.

“But he didn’t really care about that.

“He just wanted to be back in his own bed. There is no way he would have wanted to die in hospital.”

According to reports, there had been no dramatic decline in Philip’s health but it was gradual.

Staff said that the Duke was “on good form”, still writing and reading letters earlier this week.

On warm days over the last few weeks, Philip would reportedly ask to sit in the sunshine with a rug over his legs and nod off.

The Prince wanted to be self sufficient to the end. He was livid when he first saw a wheelchair in his room:

One aide told the Daily Mail he insisted on bending to the floor and picking up his dropped reading glasses, saying “I’ll do it” when a footman sprung forward.

And the Queen was said to be overheard saying he wouldn’t use his hearing aid, which “means we have to shout”, she noted.

Prince Philip was still reportedly dressing himself until recently and heading out of his room in a smart shirt and jumper on good days.

He would use a stick to walk around his rooms, and rarely allowed himself to be pushed in a wheelchair.

A royal source revealed when it was first put in his rooms he shouted: “Get that bl***y thing out of my sight”.

In his last few weeks, the prince was well enough to still speak to family and close friends on the telephone but unlike the Queen, the Duke was not a fan of Zoom calls.

Days before the funeral, the Queen made a decision about attire for her sons and grandsons:

Meanwhile, hours of military rehearsal took place:

On Saturday, I watched the funeral coverage on Sky News. Alastair Bruce OBE, a senior British Army reservist, did an excellent job of commentary from start to finish. That video is now private, although a podcast exists, but the Royal Family channel has the funeral in full:

Sky News posted three minutes of highlights:

The Prince had been closely involved in ‘every detail of planning’ the ceremony, including the music and the readings.

Within the grounds of Windsor Castle, a procession took place with the Prince’s casket placed on a Land Rover Defender he helped to design. The casket was draped in his own standard, or colours. In the video shot above, you can see the flag of Greece in one quadrant.

On the casket were a few items personal to him, such as his Royal Navy covering, and a naval sword that his father-in-law George VI gave him.

A carriage was also part of the procession, as the Prince enjoyed carriage racing. On the seat were his riding gloves and, it was said, sugar cubes for the horses.

Sky News reported:

A naval sword, gi[ven] to Philip by King George VI when he married Princess Elizabeth in 1947, was placed on top of the duke’s coffin as it was carried into the chapel.

The coffin was also covered with a wreath, naval cap and the duke’s personal standard.

It was one of several details which reflected the royal’s naval career and lifelong association with the armed forces.

Philip designed his own custom-built Land Rover to carry the coffin at his funeral.

The modified Land Rover Defender TD5 130 chassis cab vehicle was unveiled two days before the service.

The duke first began the long-lasting venture to create the bespoke hearse in collaboration with Land Rover in 2003, the year he turned 82.

He made the final adjustments to the vehicle in 2019, the year he turned 98.

The Defender was made at Land Rover’s factory in Solihull in 2003 and Philip oversaw the modifications, in collaboration with the company, throughout the intervening years.

The duke requested that the original Belize Green bodywork be switched to Dark Bronze Green, a colour used for many military Land Rovers.

Along the route, the men of the Royal Family and Princess Anne walked behind the Land Rover. The women, except for the Queen who was in the ceremonial Bentley, stood along the route, awaiting the procession.

The Queen rode with her lady-in-waiting Lady Susan Hussey, who did not attend the funeral, in order to keep the numbers to the state-required 30 persons during coronavirus restrictions:

Once at St George’s Chapel, eight Royal Marines carried the Prince’s casket up the steps. On the second landing, they stopped for the one-minute national silence at 3 p.m. Featured in this video is a clip of students from his alma mater Gordonstoun in Elgin, Moray (Scotland):

Although a lot of this video is about Prince Harry, Alan Jones of Sky News Australia said that Prince Philip’s coffin was designed to be biodegradable:

Inside the chapel, various medals had been placed on velvet cushions on the altar. Sky’s article says:

Military medals handpicked by the duke featured inside the chapel at his funeral.

Philip’s chosen insignia, the medals and decorations conferred on him by the UK and Commonwealth countries – together with his Royal Air Force wings and Field Marshal’s baton, were pre-positioned on nine cushions on the altar.

The duke also included insignia from Denmark and Greece – Order of the Elephant and Order of the Redeemer respectively – in a nod to his birth heritage as a prince of Greece and Denmark.

Insignia on display from across the Commonwealth included the Zanzibar Brilliant Star of Zanzibar, the Brunei Esteemed Family Order and the Singapore Order of Darjah Utama Temasek.

Insignia, orders, decorations and medals are a way of a country saying thank you and recognising someone’s achievements.

The insignia were sewn in place at St James’s Palace by two seamstresses using transparent fishing wire.

The Queen was met by the Dean of Windsor before the minute’s silence. This is a photo of her before the rest of the Royal Family took their places. The Queen placed her handbag on the seat next to her, where her beloved husband sat on so many other occasions. Her brooch was a gift from the Prince:

Our hearts went out to the monarch, especially during this time of coronavirus restrictions:

Barrister Francis Hoar was livid:

The Duchess of Cambridge attracted much attention at the weekend for this filmic, yet unsettling, photograph. Note that a ‘Karen’ posted it! You could not make this up:

Members of the Royal Family were spaced apart in the chapel, sitting in their respective familial bubbles. Princes Harry and Andrew sat alone.

Three members of Prince Philip’s family were also in attendance. They flew in from Germany and stayed with a mutual friend in Ascot, near Windsor. They left immediately after the funeral.

The Sun reported (photos at the link):

THREE of Prince Philip’s German relatives will attend his funeral and are in isolation ahead of the service, it is claimed.

Two great-nephews and a cousin are said to be staying with a mutual friend in Ascot, Berkshire, so they can safely be there on Saturday.

Bernhard, Hereditary Prince of Baden, Prince Donatus, Landgrave of Hesse, and Prince Philipp of Hohenlohe-Langenburg are locked in a Covid-compliant bubble, the Daily Mail reports.

The Duke of Edinburgh allegedly made it clear he wanted his “blood” family to be included in his funeral arrangements.

Prince Philipp, 51, said in a statement from the house where he and his relatives remain isolated until the weekend: “It really is an incredible honour and we are all extremely touched and privileged to be included on behalf of the wider family.”

Contrast the social distancing and self-isolation with the scene in London that afternoon. It doesn’t make sense:

The ceremony had a lot of music, which the Prince himself chose:

You can read the Order of Service in its entirety here. The liturgy was in traditional language.

A choir of four, socially distanced in another part of the chapel, sang the hymns.

The service began with ‘sentences’, Bible verses:

I AM the resurrection and the life, saith the Lord: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die.

John 11. 25-26

I KNOW that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another.

Job 19. 25-27

WE brought nothing into this world, and it is certain we can carry nothing out. The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.

1 Timothy 6. 7, Job 1. 21

Among others, the Prince chose the hymn I refer to as ‘For Those in Peril on the Sea’:

ETERNAL Father, strong to save,

Whose arm doth bind the restless wave,

Who bidd’st the mighty ocean deep

Its own appointed limits keep;

O hear us when we cry to thee

For those in peril on the sea.

O Saviour, whose almighty word

The winds and waves submissive heard,

Who walkedst on the foaming deep,

And calm amid its rage didst sleep:

O hear us when we cry to thee

For those in peril on the sea.

The first reading was one that only Prince Philip would have chosen:

Ecclesiasticus 43. 11-26 read by the Dean of Windsor

LOOK at the rainbow and praise its Maker; it shines with a supreme beauty, rounding the sky with its gleaming arc, a bow bent by the hands of the Most High.

His command speeds the snow storm and sends the swift lightning to execute his sentence. To that end the storehouses are opened, and the clouds fly out like birds.

By his mighty power the clouds are piled up and the hailstones broken small. The crash of his thunder makes the earth writhe, and, when he appears, an earthquake shakes the hills.

At his will the south wind blows, the squall from the north and the hurricane. He scatters the snow-flakes like birds alighting; they settle like a swarm of locusts. The eye is dazzled by their beautiful whiteness, and as they fall the mind is entranced.

He spreads frost on the earth like salt, and icicles form like pointed stakes. A cold blast from the north, and ice grows hard on the water, settling on every pool, as though the water were putting on a breastplate.

He consumes the hills, scorches the wilderness, and withers the grass like fire. Cloudy weather quickly puts all to rights, and dew brings welcome relief after heat.

By the power of his thought he tamed the deep and planted it with islands.

Those who sail the sea tell stories of its dangers, which astonish all who hear them; in it are strange and wonderful creatures, all kinds of living things and huge sea-monsters.

By his own action he achieves his end, and by his word all things are held together.

The second lesson was the story of Jesus and Martha discussing her brother Lazarus. This exchange took place before Jesus raised him from the dead:

John 11. 21-27 read by the Archbishop of Canterbury

MARTHA said to Jesus, “Lord, if you had been here, my brother would not have died. And even now I know that whatever you ask from God, God will give you.” Jesus said to her, “Your brother will rise again.” Martha said to him, “I know that he will rise again in the resurrection at the last day.” Jesus said to her, “I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die. Do you believe this?” She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, he who is coming into the world.”

The choir sang the Lord’s Prayer, a beautiful rendition.

A series of prayers read by the Dean of Windsor and the Archbishop of Canterbury followed, beginning with these:

The Archbishop of Canterbury shall say

O ETERNAL God, before whose face the generations rise and pass away, thyself unchanged, abiding, we bless thy holy name for all who have completed their earthly course in thy faith and following, and are now at rest; we remember before thee this day Philip, Duke of Edinburgh, rendering thanks unto thee-for his resolute faith and loyalty, for his high sense of duty and integrity, for his life of service to the Nation and Commonwealth, and for the courage and inspiration of his leadership. To him, with all the faithful departed, grant thy peace; Let light perpetual shine upon them; and in thy loving wisdom and almighty power work in them the good purpose of thy perfect will; through Jesus Christ our Lord. Amen.

The Dean of Windsor, Register of the Most Noble Order of the Garter, shall say

O LORD, who didst give to thy servant Saint George grace to lay aside the fear of man, and to be faithful even unto death: Grant that we, unmindful of worldly honour, may fight the wrong, uphold thy rule, and serve thee to our lives’ end; through Jesus Christ our Lord. Amen.

GOD save our gracious Sovereign and all the Companions, living and departed, of the Most Honourable and Noble Order of The Garter. Amen.

O GOD of the spirits of all flesh, we praise thy holy name for thy servant Philip, Duke of Edinburgh, who has left us a fair pattern of valiant and true knighthood; grant unto him the assurance of thine ancient promise that thou wilt ever be with those who go down to the sea in ships and occupy their business in great waters. And we beseech thee that, following his good example and strengthened by his fellowship, we may at the last, together with him, be partakers of thy heavenly kingdom; through Jesus Christ our Lord. Amen.

Then came the military music, which included Pipe Major of The Royal Regiment of Scotland playing A Lament, followed by the Buglers of the Royal Marines, who sounded The Last Post, Reveille and, perhaps the most meaningful of all as a final message from the Prince to his family: Action Stations.

At the end, the choir sang the National Anthem:

Afterwards, the Queen returned to her private apartments in the Bentley.

Cars awaited the other royals, but Prince Charles gestured for them to drive on. The Mirror reported that this was perhaps a move to give younger members of the family time to spend chatting with Prince Harry.

The Queen’s 95th birthday is Wednesday, April 21. The Mirror reported:

The widowed Queen went for a solo drive and stopped at one of her favourite spots for a moment of quiet reflection the day after Prince Philip’s funeral, it is claimed …

She will celebrate the first birthday of her reign without her husband when she turns 95 on Wednesday, just four days after the funeral and 12 days after the Duke of Edinburgh’s death.

Events will be shelved or toned down, as the Royal Family remains in mourning, and the Queen is likely to do the same things she did 24 hours after Philip’s funeral at St George’s Chapel at Windsor Castle.

On Sunday, the 94-year-old drove herself alone from the castle, where she has been shielding during the coronavirus pandemic, to her nearby Frogmore estate for some quiet reflection, the Daily Mail reported.

There, the monarch, who isn’t required to have a driving licence, took in the cherry trees that are still in bloom and the spring flowers lining the banks of the ornamental lakes.

Sources told the newspaper that she is likely to spend her birthday in similar fashion – making the short drive alone to Frogmore to walk her new puppies, a dorgi named Fergus and a corgi named Muick.

Fergus is named after her uncle Fergus Bowes-Lyon, who was killed as he led an attack on the Germans during the First World War, while Muick (pronounced “Mick)” is named after Loch Muick on the Queen’s Balmoral estate in Scotland.

My prayers go to the Queen for many more years of sentient life and for the Lord’s peace and comfort upon her at this most difficult time.

In response to reader H E’s guest post last week on declining church numbers, another faithful reader of mine, George True, responded with an excellent comment about a truly Catholic priest in Arizona.

It’s too good to leave there, so here it is in full:

There is a firebrand priest here in the Phoenix AZ area by the name of Father William Kosco. He has publicly, from the pulpit, denounced the Catholic bishops of America for their cowardice in going along with all of the cultural Marxist insanity. He has also publicly denounced Joe Biden as someone who is diametrically opposed to every fundamental teaching of the Roman Catholic church. He has said that Joe Biden would receive Holy Communion at his church only over his (Father Kosco’s) dead body. He has declared that Joe Biden, being a public figure, must PUBLICLY repent of his sins against God and his nation in order to be allowed Communion.

The pews at Pastor Kosco’s church, St Henry’s in Buckeye AZ, are FULL.

At this point, allow me to post a tweet that I saw shortly after reading George’s comment. It ties in well, as it shows a church full of worshippers (click on the tweet, and when it opens in a new tab, click the image to see it in full):

Now on with the conclusion of George’s comment:

He is showing all priests, Catholic and Protestant, how to put butts in the seats. Start boldly and fearlessly declaring the truth, speaking out against evil, and affirming the fundamental precepts of our faith. People are hungering and thirsting for the truth, and they will flock to shepherds who exhibit courage in the face of evil.

One cannot say better than that. May the good Lord continue to bless Father Kosco and his congregation.

The other day, one of my readers, H E, commented on my post about the latest Gallup poll showing a severe decline in religious affiliation in the United States, which is down to an all-time low of 47%.

H E’s observations are worthy of a guest post (emphases mine):

The news reports in your post mention how people have turned their backs on organized religion. I think a more important story is how organized religion has turned its back on its parishioners.

I can speak only for what I witness in the US. The mainline denominations have moved away from preaching God and the Bible to preaching political activism and pop-psychology. Observers are puzzled by the decreasing number of people who attend church services. This is no surprise to me. Why should someone go to church to listen to a second-rate political stump-speech for the latest left-wing cause when he could hear the same thing by turning on his television at home and watch the evening news?

A few months ago, I drove through a nearby city and I passed a church which had an electronic sign in front with a scrolling message. The message said the following:

We love you
So we are closed

I was so shocked by this message that I stopped my car and took pictures of the sign and its message. Last Spring, our governor ordered churches to close, but he lifted this restriction after a few months and churches may now hold services, but with limited capacity. This particular church decided to remain closed, as a “service” to its parishioners.

The church was a Methodist church. I recall reading about the Wesleys and the early days of their ministry and how they would travel from city to city and ask permission to preach in the local church. If they were refused permission to preach in the church, they weren’t deterred. They would look for a large open field nearby and preach there.

I wonder what they would think if they knew their spiritual descendants thought so little of God’s Word that they suspended preaching as a service to their parishioners.

Another reader of mine, CMinTN replied:

Very good points. This is how I see things as well. I am 45 and my wife is 35. She came from a devout Catholic family while I come from a Methodist family on my mother’s side. We were very active at Church until the covid. Now, there is no choir, mandantory distancing, must make an appt. to attend. Very few people are going to our Church anymore and the bishop and conference seem to want to stay locked down out of a combination of fear and social justice virtue signaling. We still keep the faith though

One day, misguided clergy will have to answer to the Lord, in person. One wonders how they will spin their answers.

My thanks to H E for another excellent commentary. H E has also written about coronavirus through the lens of history, the lack of support for John MacArthur’s court battle and today’s Democrats.

The three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.

1 Corinthians 9:8-15

Do I say these things on human authority? Does not the Law say the same? For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned? 10 Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. 11 If we have sown spiritual things among you, is it too much if we reap material things from you? 12 If others share this rightful claim on you, do not we even more?

Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. 13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? 14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

15 But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting.

———————————————————————————————————————-

Last week’s post discussed Paul’s reasons why ministers in the church should receive a salary for preaching the word of God.

In today’s passage, he gives biblical reasons supporting his principle.

He says that it is not his personal belief but a mandate dating back to Mosaic law (verse 8).

John MacArthur tells us how the verse is structured in Greek (emphases mine):

“Say I these things as man?” And the Greek – the form of that question in the Greek implies a negative answer. “No, I’m not just talking in human terms.” … I’m not just saying these things as a man, “or saith not the law” – and he means the law of God – “the same thing?” Is this just human reasoning, or does God’s law say the same thing? And the second question has implied in it a “yes” answer. Greek – the way they form a Greek question in the Greek language will give you an idea as to whether it’s to be answered yes or no. This second question has a yes answer. “Do I say these things as a man? No. Or doesn’t the law say the same thing? Yes.” God’s law. … This isn’t just a human analogy or a human reason, God has something to say.

Paul cites Deuteronomy 25:4, which instructs the Jews to allow oxen to eat a bit of grain while they are treading it to remove the outer husk (verse 9). It would be inhumane to put a muzzle on an ox preventing it from munching some of the grain while he treads it.

MacArthur explains how treading was done:

Now, the Egyptians had an interesting custom that the Israelites picked up. Whenever they wanted to separate the grain from the husk, they would throw all of the stuff on a great floor, a great flat area. And they would get oxen, and they would tie to the oxen a great big, round, flat stone. And the oxen would just walk all over that grain, dragging that stone, crushing the husks and releasing the grain out of it. And that’s the way they separated it. And the law said, “Don’t muzzle the mouth of the ox that treads the grain.” You want to have one frustrated ox, you just muzzle him and make him tread that grain; you’ll really frustrate him. That would be inhumane. That would be unjust. If the ox is going to drag that rock around all day, he ought to be able to take a few bites now and then. That’s the point, see?

Paul cites Deuteronomy 25:4 to illustrate that a man should receive a salary for preaching. In the second half of verse 9, Paul asks if God is that concerned for the oxen’s welfare. He answers his question in verse 10: no. The point of the verse from Deuteronomy is to say that a farmer, a thresher — and even the oxen — should be able to partake of a harvest.

MacArthur says:

When God wrote that, he wasn’t really talking about oxen; he was talking about people. And it’s – incidentally, in Deuteronomy 25, there’s no mention of animals anyway; it’s talking about social and economic relationships between men. And he just puts this one in a metaphor, “Men ought to be able to earn their living from their labor.” A simple principle.

If God requires that an ox spending his strength serving man should get his reward, how much more a man who spends his strength serving God? If an ox shouldn’t be muzzled, why should a man of God? Why should a minister?

And, you know, there’s a built-in incentive, too, I think, in this. I think, when a man gains his living out of his labor, it may tend to make his labor all the more diligent. I think sometimes that when a person in Christian service has to go out and learn his living, and he knows that in his Christian service he’s not earning his living, he tends to be slothful there because his success is not really that significant in terms of accruing to himself earthly benefit.

And so, that’s a simple, biblical principle. And now look at verse 10 again. He say, “This is written” – now pick it up right in this third line there – “This is written, that he that plows should plow in hope.” In other words, the guy plowing the field ought to be able to hope that out of his plowing he’s going to gain a reward – “he that threshes in hope should be a partaker of his hope.” In other words, he should be working, realizing there was going to come something in the future. He’d have a hope for something in the future, and indeed it would come. Hope for the servant.

Paul concludes: as the ministers provide their flock with spiritual truths, should they not reap a material reward for it (verse 11)? As ministers are preaching God’s word, are they not even more entitled to receive a salary for their higher calling (verse 12)?

This is still the situation in most denominations. Clergy salaries are notoriously low. In the Episcopal Church, of which I was a member in the US decades ago, most clergy were what we now call ‘trust fund babies’. They had a private income to supplement the poor salaries they received.

Paul was not advocating for ministers to become wealthy, as so many shyster televangelists are today. He just wanted them to live comfortably, meaning more than modestly. They should be able to buy their own clothes, for example, rather than receive hand-me-downs from their congregations.

MacArthur gives his own real life illustration of discussions about wages for clergy:

Paul makes a direct application in verse 11, “If we” – and this is really straight – “If we have sown unto you spiritual things, is it a big deal if we reap your material things?” Now, that’s an interesting statement. He says, “Look, Corinthians, if we sowed unto you the things of the spirit, life transforming things, eternal things, forever things, is it any big deal that you would give back to us some material things?” It’s an obvious question, isn’t it? No. I mean it’s no big deal.

But so many times the mentality of Christians in history has been, “Make sure the servant of God can barely make it. Don’t give them too much. After all, they’re serving God.”

And you see, my philosophy on the thing is, “Hey, if he’s serving God, I mean what higher calling? Give him a whole bunch.”

Sometimes somebody’ll come to speak somewhere, and I may be in the discussion, and they’ll say, “Well, let’s see, if he gasses his car,” and we’ll maybe kick this around in some group somewhere, and we’re talking about a camp or a conference with different pastors or something, and somebody will say, “Well, it’ll only cost him, well, let’s say we give him an extra, we can get away for $150.00.”

And I’ll usually say, “Well, that’ll be good; let’s give him $350.00”

“What’s he going to do with the extra?”

“What would you do with the extra?”

“Oh, well, let’s see, I’d buy – fix – pay my bill.”

“That’s what he’ll do with the extra.”

You see, the point is not just make sure he never has enough, but give him more than he needs, and then you let him worry about how he is a steward of it. You let him – generosity. You know, we think about a missionary, and invariably, you know, you say, “Well, we don’t want to – don’t want to overdo it. After all, they’re only missionaries. And the missionary comes home, and you say, My brother, I know you need a new suit, and I’ve got one here that I don’t wear anymore … Right?” In your income tax, you write off $45.00 suit given to missionary. Hmm. See? Real good, real good.

You know, what you ought to do is take him down and buy him one just like he’d like to have. And then you worry about how he’s a steward of the suit you gave him. Don’t you worry about keeping him poor.

In the second half of verse 12, Paul states, using the royal ‘we’, that he did not ask for a salary from the Corinthians because he did not want to put an obstacle in the way of the Gospel. He restates that again in verse 15.

However, it is clear he expects the congregation to pay for other ministers’ work in furthering the Good News and Christian doctrine.

Paul refers to the verses in the Old Testament that specify what parts of a sacrificial animal the priests received (verse 13). Not all of the animal was burnt. The priests received the hides to sell and they also received most of the meat.

Therefore, Paul reasons, it is only right that ministers in the Church receive a salary for preaching the Good News (verse 14).

MacArthur explains how the sacrificial system worked in the Old Testament:

For example, a priest is in the temple, and people are bringing offerings in the Old Testament. The man would bring a burnt offering. There were five different offerings that the Jews would bring. Let’s say he’d bring a burnt offering. Now, this alone was the one that was totally burned up. The only thing left would be, according to Genesis 32, the stomach, the entrails, and the sinew from the thigh, and that you wouldn’t particularly want.

But what was left out of the burnt offering was the hide. And the priests would take the hides, and they would use those hides to sell to make money to live. So, out of the burnt offering came the hide of the animal.

The second offering that the Jews gave was the sin offering. Only the fat was burned, and the priest kept all the rest of the meat. The third offering was the trespass offering; the same thing. The fat was burned; the priest kept the rest of the meat.

There was the meal offering, where they brought flour and wine and oil. A small token of it was burned; the rest of it went to the priests. The peace offering, which was the fifth one, were the fat and the entrails were burned. The priest received the breast and – it said the right shoulder, and that all has symbolic meaning – and all the rest of it went back to the worshipper.

So, in every case, there was something for the priest in order that his livelihood and his support and his sustenance might come out of his service. The priest received the first fruits of barley, wheat, grapes, figs, pomegranates, olives, honey – all of those things – some of the first fruits of everybody’s crop had to go to the priesthood to support them in the Old Testament. They received one tenth of the Levite’s tithe. They received what was called the Terumah which was the 1/50 of any crop. They received what was called the Challah, and that had to do with dough. When anybody made bread, 1/24 of the batch had to go to the priests. If you were a baker, 1/48, because you were making more bread.

And so, the priests in the Old Testament, according to these truths – and you can find them in Numbers 18, Deuteronomy 18, and many places – they were sustained by their ministry. And so he says in verse 13, “Don’t you = know that those who minister about holy things live of the temple? And those who serve the altar are partakers with the altar?” In other words, the support comes right out of that ministry. Simple truth.

Paul ends by saying that he never asked for a salary for himself (verse 15, repeating verse 12). He is saying that he enjoys his work so much that he wouldn’t ask for or accept pay. When he was given donations by other churches, as Acts and his other letters show, he gave those funds to needier congregations.

Paul’s point, however, is that other ministers should be paid.

Matthew Henry explains:

… it is not given in charge to all, nor any preacher of the gospel, to do his work gratis, to preach and have no maintenance out of it it may sometimes be his duty to insist on his maintenance for so doing

1 Corinthians 10 deals with idolatry. More to come next week.

Next time — 1 Corinthians 10:14-22

Bible kevinroosecomThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.

1 Corinthians 9:1-7

Paul Surrenders His Rights

9 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord? If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord.

This is my defense to those who would examine me. 4 Do we not have the right to eat and drink? 5 Do we not have the right to take along a believing wife,[a] as do the other apostles and the brothers of the Lord and Cephas? Or is it only Barnabas and I who have no right to refrain from working for a living? 7 Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk?

——————————————————————————————————————————–

Last week’s post concluded Paul’s answers to the Corinthians on the subject of marriage.

In 1 Corinthians 8, he answered their questions about food. Stronger Christians should not trouble weaker Christians about the food they eat. Instead, stronger Christians should accede to weaker Christians in their preferences, lest the weaker ones suffer a pang of conscience and leave the Church.

In this chapter, he defends himself against charges from some of the false teachers in the Corinthian church about his eligibility to be an apostle. He also explains why those ministering to a church should receive a salary or a stipend.

John MacArthur gives Paul’s discourse a title (emphases in bold mine):

… we could kind of title this thing, “Six Reasons to Pay the Preacher,” “Six Reasons to Support a Missionary,” “Six Reasons to Take Care of the Ministers.” That’s just what he’s talking about: why is it that a minister of God, a servant of God, in whatever ministry he has is worthy of the support of the people?

Matthew Henry explains the background to this chapter:

Blessed Paul, in the work of his ministry, not only met with opposition from those without, but discouragement from those within. He was under reproach; false brethren questioned his apostleship, and were very industrious to lessen his character and sink his reputation; particularly here at Corinth, a place to which he had been instrumental in doing much good, and from which he had deserved well; and yet there were those among them who upon these heads created him great uneasiness. Note, It is no strange nor new thing for a minister to meet with very unkind returns for great good-will to a people, and diligent and successful services among them. Some among the Corinthians questioned, if they did not disown, his apostolical character. To their cavils he here answers, and in such a manner as to set forth himself as a remarkable example of that self-denial, for the good of others, which he had been recommending in the former chapter.

In verse 1, he poses the questions asked about him. Was he not free in Christ Jesus? Was he not an apostle? Did he not see the resurrected Christ? Were the Corinthian converts not among his work for the greater Church?

MacArthur examines these one by one.

First, Paul avers his liberty as a Christian.

Paul says, “All right, I’m in your boat, too. Am I not free? Could I not do whatever I want? I’m not just a Christian like the rest of you. Am I not an” – what? – “an apostle? As especially appointed apostle by Christ, do I not at least have the liberty that you do, and maybe just more? Am I certainly any less than you in my liberty? Don’t I have the same freedom you do?” …

Secondly, he reminds them that he had indeed seen the risen Christ, therefore making him an apostle:

Now, some of them may have said, “Well, I’m not sure you’re an apostle, fella.”

So, he says in verse 1, “Am I not free? Am I not an apostle?” And then he gives two reasons, or two verifications of his apostleship. “Have I not seen Jesus our Lord?” Now, the qualification for an apostle was that he be appointed by the resurrected Christ. An apostle had to be appointed by Jesus Christ personally, which means he would have had to have seen the resurrected Christ. Paul would have. Had Paul ever seen the resurrected Christ? He says, “I have seen the Lord.”

In Acts 1:22, it says that whoever was to be appointed as an apostle, to take up the place of Judas, had to be a witness of the resurrected Christ. To be an apostle, you had to see Jesus Christ. Paul had that experience.

In Acts chapter 22, in verse 17, he says this, “It came to pass, when I was come again to Jerusalem, and while I prayed in a temple, I was in a trance; and I saw Him saying unto me, ‘Make haste, and get quickly out of Jerusalem. They will not receive your testimony,’” and so forth.

“And I said, ‘Lord,” – so, it was in Jerusalem in Acts 22 that Paul was having a little conversation with the Lord. The Lord appeared to him.

In Acts chapter 9, earlier in the book of Acts, Paul was walking along on the Damascus Road, just on his way to persecute a few Christians. The Lord stopped him in his tracks. He feel down; he saw the blazing glory of the Lord and was blinded and he said, “Lord, what wilt Thou have me to do?” He saw the Lord on the Damascus Road. He saw the Lord later in Jerusalem. There was a third place that he saw the Lord, and interestingly enough, it was in the city of Corinth.

In the eighteenth chapter of Acts, and the 9 verse, when Paul was in Corinth, it says, “Then spoke the Lord to Paul in the night by a vision, ‘Be not afraid, but speak, and hold not thy peace, for I am with thee.’” There a third time he saw the Lord. He had a vision of the Lord.

So, he had seen the resurrected Lord three times at least. And he says, “This is proof that He called me into the apostleship. I have seen Him. I am a witness of the living Christ. I am a witness that He is arisen from the dead.”

Finally, he reminds them that he planted the church in Corinth:

Not only was the seeing of Christ a verification of his apostleship, but so was the Corinthian church. “If you have any doubts about my apostleship” – he says – “look at yourselves. Where do you think you came from? Aren’t you the fruit of my labor? Aren’t you the verification of my ministry?

He affirms that by saying their congregation is proof of his apostleship (verse 2). Paul is upbraiding them for their disrespect.

Henry explains:

This church at Corinth had as much reason to believe, and as little reason to question, his apostolical mission, as any; they had as much reason, perhaps more than any church, to pay him respect. He had been instrumental in bringing them to the knowledge and faith of Christ; he laboured long among them, nearly two years, and he laboured to good purpose, God having much people among them. See Acts 18:10, Acts 18:11. It was aggravated ingratitude for this people to call in question his authority.

He defends his position (verse 3). This involves not only a mention of the lives of other ministers of Christ in Corinth but also a soldier and a farmer.

He begins by asking if the ministers of the church have no right to food and drink (verse 4). By this he means a stipend or a salary to provide daily sustenance.

He then asks why the Corinthians would object to some ministers having wives with them and others not (verse 5).

He asks why the Corinthians would deprive Paul and Barnabas, his companion in ministry, of a salary from the church and make them work for a living in addition to their church duties (verse 6).

MacArthur rewords this for us:

what he’s saying is, “I have a right to support from you. And if I wanted to” – he wasn’t married at this time … – “if I wanted to, I could take a Christian sister as a wife and expect that you would support her as well. That’s my liberty. That’s my right to ask of you.”

Now, this is interesting. He is saying that the church has the responsibility to support its leaders, its pastors, its evangelists, its missionaries.

he says, “If I wanted to take a Christian sister along with me, you should be able to support that sister as well.” And I think what you have there is a verse that affirms the right of a minister to have an unemployed wife.

MacArthur says that he personally finds his wife’s presence a comfort:

You know, I feel like so many times someone will ask me to speak someplace, and they’ll say, “You know, we want you to fly,” for example, “to Cleveland, Ohio. And there’s a tremendous opportunity for a Bible conference here, and would like you to come, and we’d like to bring your wife as our guest as well.” You know, I really appreciate that, because me and my wife are one flesh. You know? And when she’s with me, I’m a lot better off. I really am. I’m happier, easier to get along with. I can concentrate better on what I’m doing in ministry, and she can be supportive of me, and we share our life together. And that’s an important thing.

And I feel, as a church, when we ask someone to come and speak here, it would be the thing to do to say, “Would you like to bring your wife? We’d be more than happy to support the coming of your wife so she can share these days with you.” It’s a question of generosity. It’s a question of having the right attitude. And when somebody has asked us for support for some ministry or some mission or something, it ought to be with that kind of generosity and concern that not only his needs are met, but those of his wife so that they may minister together. I think a reason that you have divorces among people, even in the ministry so many times, is because you’ve got one of them running around all over the place and never paying any attention to the other one. And I don’t think it’s a question always of counseling; it may be a question of dollars so that the wife could go along. This is really important.

To drive his point home, Paul cites examples: a soldier and farmers (verse 7).

Are soldiers not paid to fight? Of course they are.

MacArthur says:

If a guy’s in the Army, they’re going to pay him. Not a lot, but they’re going to pay him enough. They’re going to sustain him. They’ll give him food, lodging, and whatever clothing he needs, and they’re going to give them a little bit of money. Nobody goes to war and pays himself. In other words, it is human custom that a man earns his living by his work. That’s all he’s saying.

Furthermore, what farmer does not avail himself of the fruits of his labour: either produce or milk?

Paul writes this to get the Corinthians thinking about their criticisms of him:

his conclusion is, “So, why not the servant of God? Why shouldn’t the servant of God be equally cared for out of his occupation? It’s just human custom, as well as apostolic right.”

Those well versed in Paul’s letters know that he made his living by making tents. He never took a salary through his ministry and he states that later in 1 Corinthians 9. This is why this chapter is titled ‘Paul Surrenders His Rights’.

However, he wants to establish the principle that those ministering to a church have the right to a reasonable salary provided by the congregation. He has more to say on the subject, which I will cover in my next post.

Next time — 1 Corinthians 9:8-15

That’s Paul-ine (not as in the female name Pauline), reminiscent of the Apostle Paul.

By resisting California’s local and state government, the Revd John MacArthur is walking into St Paul’s territory.

When I last wrote about the travails of Pastor MacArthur’s Grace Community Church, he was still in battle with Los Angeles County. That was in mid-August.

His and his church’s fortunes have not improved since then.

Before going into Grace Community Church’s struggle in detail, an unfortunate situation has resulted from the coronavirus. This is universal and separate, going on throughout Western countries.

It might have happened by accident or by design, through lockdown.

However, the unchurched or the formerly-churched who wished to find comfort and succour in a church community because of a pandemic were unable to do so because of lockdown.

Some Christians often say, ‘Church is everywhere you look or what you make of it personally. If you don’t, it’s your own fault’.

Those from a Calvinist tradition strongly maintain that church is not a building. The Church of Scotland holds to that tenet. Their attitude is: ‘Lockdown? So what?’ Someone from the PCA (Presbyterian Church of America) lambasted John MacArthur here a few weeks ago.

For the rest of us, however, that belief does not hold true. In fact, not being able to worship in person in community, particularly at a difficult time, can be deeply unsettling at a time when people feel the desire for a spiritual — and physical — connection more than ever.

RedState, much improved since the departure of Erick Erickson, posted an article by Kira Davis: ‘The Church Has Spectacularly Failed the COVID Test … and the Faithful’.

Ms Davis met up with a friend of hers in California. Her friend was clearly upset about not being able to go to church during lockdown. She said she thought perhaps she was having a crisis of faith.

Ms Davis diagnosed her friend’s problem differently (emphases mine below):

Listening to her in person made me realize a couple of things. For one, she wasn’t really expressing a loss of faith. She was expressing a loss of connection. Having suddenly been disconnected from all the things that kept her grounded and the community that regularly helped her explore her relationship with God, she was left floating without an anchor.

The second thing I realized is that people are suffering under lockdowns much more than we may think. My friend has a beautiful family and they’ve been able to continue working through COVID shutdowns. She has a lot to be thankful for and on the outside she might strike one as very adjusted. That is the veneer she — like many of us — has had to adopt in order to keep life as normal as possible for her children.

Davis rightly chose to put the blame where it properly lies — with our clergy. I don’t live in the United States, but even those of us in other Western countries have experienced limitations on our fellowship. In England, at least, we need to sign in to attend a religious service, wear face coverings, observe social distancing, bring our own liturgical printouts/Bibles, realise we mustn’t sing and remember to greet from a two-metre distance.

At least we can worship indoors.

In California, the state mandates outside worship, more on which later:

Church leadership has fooled itself into believing that YouTube services and drive-by food donations count as “serving” the community. Even as churches begin to accept limited permission from the state to meet, we have to make reservations and worship outside in order to enjoy the privilege of religious freedom.

Our world is currently burning around us. There are no answers to the current state of our national angst without the Church and yet the Church has voluntarily put on a muzzle. People are desperate for answers, even more desperate for connection. These are the two things we are best at.

Too right!

During normal times — the rest of our lives, bar 2020 — priests and pastors have been telling us that we must attend church for the state of our souls:

Every pastor will tell you at one point or another that we humans are born with a God-shaped hole in our hearts and we spend our entire lives searching to fill it.

Yep. Except when there’s a pandemic.

During this crisis, those same clergy — men and women– have scurried from sight, just when so many of us need them:

There are a lot of holey hearts out there right now. Space abhors a vacuum. Something will fill those empty spaces and the Church has been willingly sidelined. We no longer have community — our most powerful draw — to offer. What is left to fill the vacuum? Rage without resolution, bitterness without forgiveness, punishment without grace. Alcohol, drugs, loneliness, resentmentall of these things are filling those lost empty hearts out there without much challenge from the institutions God has appointed to lead and to serve.

With John MacArthur in mind, Davis then zeroes in on the current conflict between Church and State. She nails it perfectly:

Whatever their personal feelings about John MacArthur may be, California churches should be supporting his move to defy a state authority that has thwarted our human and constitutional right to assemble and worship. Every Sunday, we’ve heard our pastors proudly and loudly share stories of how Jesus was a revolutionary, a direct conduit of the counter culture of the Kingdom. We brag about this aspect of our God, even as we cower before state authorities who have no interest in keeping our tax-exempt sanctuaries thriving because God…the Church…is always and always has been direct competition to the gods of the state. We don’t even pay them taxes. We are worthless to them and it is beyond tragic how our pastoral leadership has, for the most part, confirmed as much.

She concludes:

The specter of losing our church properties to fines or penalties scares us more than our brethren (people like my friend) losing their faith and their communities. It is not lost on me that Peter obviously later redeemed himself by becoming one of the most influential Christians in human history. It is also not lost on me that the ultimate price Peter paid for his eventual obedience to the name of Jesus was to be crucified in an extraordinarily brutal fashion.

California church leaders aren’t even willing to incur a fine in the name of Jesus.

Nope.

Fortunately, at the age of 81, with a full life of ministry dating back to the late 1960s, John MacArthur has decided to don St Paul’s mantle.

No doubt, he and his godly wife Patricia have prayed together over this issue since July.

On September 16, MacArthur told Laura Ingraham of Fox News that he and his church were still under threat of fines or imprisonment. He said, ‘Bring it on’:

That day, RedState‘s Alex Parker compared him to Clint Eastwood’s Dirty Harry in The Enforcer: ‘Pastor John MacArthur Backs Down Not an Inch: If California Wants to Jail Him, “Bring It On”‘. Citations follow below.

It’s hard not to cheer along with the congregation at this announcement of his from August 9, because the only legitimate way to assemble en masse these days is through ‘peaceful protest’:

Returning to his interview with Laura Ingraham, he expressed his deep admiration for Paul the Apostle:

We received a letter with a threat that we could be fined or I could go to jail for a maximum of six months. Of course, my biblical hero apart from the Lord Jesus Christ is the apostle Paul, and when he went into a town, he didn’t ask what the hotel was like, he asked what the jail was like because he knew that’s where he was gonna spend his time. So I don’t mind being a little apostolic if they want to tuck me in a jail.

He also reminded Ingraham and her audience of the COVID-19 figures and the absurdity of prohibiting state-wide public worship:

We believe that the governor, the county, the city, and the health department are going against the Constitution,” MacArthur said in the Tuesday night appearance on Fox News. “And just to remove one obvious question, the rate of COVID in California is 1/100 of 1%. So 1/100 of 1% of 40 million people have COVID and that eliminates freedom to worship from the entire state.

He told Ingraham that President Trump is also on his side. Excellent news, even if MacArthur is self-avowedly apolitical:

I am so thankful that President Trump has told me personally that he supports the church as essential and the churches need to stay open. So, with the Constitution on our side and the president’s backing, we’re open.

A few days earlier, on Sunday, September 13, MacArthur appeared at the pulpit to resounding, if not deafening, applause and cheers. If you had heard only the audio, you would have thought that President Trump were standing there.

MacArthur had a long list of demands from the State of California to read to his congregation:

He thanked them and said, by way of compliment:

You people are out of control. Thank you, thank you.

The requirements follow.

Keep in mind that thousands of worshippers attend Grace Community Church each Sunday:

– No indoor meetings;

– Registration of every person on church property;

– Screening and temperature checks upon entry;

– Six feet of social distancing mandated, including in the car park and in restrooms;

– Every other parking space must be left vacant;

– Everyone must be masked;

– Restrooms must have monitors;

– Floors must have tape markings;

– Restrooms to be used during the service, rather than afterwards to prevent queues;

– Hymnbooks, Holy Communion and Bibles are forbidden;

– No one can shake hands;

– Mandatory seat covers must be in place;

– Services must be shortened (congregation laughs);

– Worship must take place in a tent with a maximum of 350 people;

Anyone who comes in contact with someone outside of their family afterwards for more than 15 minutes must self-quarantine for two weeks.

A lot of those sound like what we have in England.

MacArthur concluded:

Obviously, this is not constitutional but, more importantly, it goes against the will of the Lord of the Church.

On Thursday, September 24, Ryan Helfenbein of the Falkirk Center interiewed John MacArthur at length (26 minutes). This is the second of a two-part series on COVID-19 and the Church:

Ryan Hefelbein asks him about his critics decrying his reopening of Grace Community Church.

MacArthur says that Scripture says that the members of the Church are called out to meet together. There is no such thing as an ungathered church.

The notion that the church is scattered is an un-scriptural belief:

That is a foolish statement to make.

MacArthur and his legal counsel had appeared in court that day — September 24 — and presented the enduring infinitesimally low statistic of contracting, let alone dying from, coronavirus, especially between the ages of 30 and 60:

On the basis of statistics alone, this [lockdown] is completely arbitrary.

He says that, even though he is cautious, he believes that whether we live or die depends upon the:

purposes of God.

MacArthur says that his mission in life is to make sure that as many people as possible hear the word of God.

He said that there was only one person, a physician, who had COVID-19. The doctor recovered.

As such, word got around the congregation. MacArthur said that many wondered if the alarm surrounding the pandemic was justified. Through nothing of his own doing, people began to return to church. That would have been in July. Prior to that, he and his assistants had been doing online worship broadcasts in several different languages.

He said:

The Church should never close its doors.

He spoke about the irony of our clergy lauding the heroes of the Reformation (Martin Luther, John Knox), yet they will never run that risk of being in danger — especially surrounding a virus. He pulled a face, disapprovingly.

He took exception to the vice presidential candidate Kamala Harris comparing COVID-19 to the Second World War:

Last I knew, no one was bombing LA.

Nice one!

MacArthur said that more and more people have been attending his church’s services every week. That’s probably because there is nowhere else for them to worship normally.

He dismissed ‘conspiracy theorists’ but posited an ongoing ‘conspiracy’ in California and elsewhere in the West — pre-COVID — undoing the tenets of the Gospel as expressed in the Book of Romans:

This culture has done a massive work on destroying the law of God in the heart.

He said that the only remaining bulwark is the Church, but, that, too, has been restrained, not only this year but over the past few decades:

What the hell is going to keep this culture from going to Hell at warp speed?

He said that the only solution is to:

keep preaching, living godly lives, confronting these things

Ryan Helfenbein asked if the coronavirus had changed him.

He replied that, no, it hadn’t. The word of God and his ministry had not changed. Yet, the culture has certainly changed.

Incredibly, he ventured into politics, which is somewhat of an unknown frontier for him, because in past sermons he says he was not interested in the subject. Yet, today, he says that the parties have divided along moral lines (19 minutes in):

For a Christian, a real Christian, I do not believe they can vote Democratic …

Not only do Christians have to uphold righteousness, they must take the side of those that uphold religious righteousness … God wants you to take the stand for righteousness’s sake …

He reiterated not to vote for a platform — the Democrats’ — which goes against God’s will as expressed in the Bible:

Certainly not to vote for that, otherwise you have complicityMurder and perversion is not an option for a Christian on any level. I think it’s come down to that.

He says that the Republican platform — not necessarily the personal lives of their candidates — is on the side of biblical morality.

True to form, MacArthur has a can of Fresca by his side on the desk. He loves Fresca. So did my late maternal grandmother.

Fresca has a weird taste, but if you grew up with it, as I did, it brings back fond memories.

Returning to a serious note, MacArthur reminds us that Jesus Christ is King of Kings and the Ruler of the world. MacArthur warns us about the different forms of wrath that can be wrought against a culture.

In Romans 1:24-26 and 28, he says, that God will deliver persistent sinners unto their own devices: serious sin, including sexual immorality. Essentially, God gave them over to a ‘reprobate mind’ i.e, insanity.

He believes that, by and large, we are now ‘in a reprobate mind’ — not all of us, but too many — and that God has unleashed judgement. However, MacArthur says the judgement is temporary, provided that we, as a people, repent.

MacArthur ended by saying:

The Gospel is the power of God unto salvation.

Part 1 of the interview is here.

Last week, I ran a series on the Revd John MacArthur and the court battle involving his Grace Community Church regarding indoor worship in Los Angeles County.

It seems as if John MacArthur is an outlier, with no support from clergy from other churches.

Last week ended on an optimistic note: ‘A court win for John MacArthur’s Grace Community Church’.

One of my readers, H E, sent in the following comment concerning religious and other restrictions during the coronavirus outbreak.

Some time ago, H E gave me permission to repost his comments, and I am happy to do so now. This is excellent (emphases mine below):

Thank you for your series of articles about Pastor John MacArthur and his court fight to permit his church to hold indoor services.

I concur with John Cheshire that it is disappointing that mainstream church bodies generally have not supported Pastor MacArthur’s efforts.

I live in the US. In elementary school, I was taught that the rights enumerated in the US Constitution (freedom of speech, freedom of assembly, etc) are inalienable, natural rights given by God (teachers could say ‘God’ in those days) which pre-exist and supersede civil law.

What troubles me is that governors and mayors in the US issued dictates that forbade a citizen from exercising his God-given rights, despite the fact that, at their inauguration, these officials swore to uphold the Constitution which guarantees free exercise of such rights. I live in the state of New Jersey. Our governor, Philip Murphy, stated on television that he had not considered the effect of his restrictive executive orders on the Bill of Rights. In that interview he stated “the Bill of Rights is above my pay grade.”

(As a sidebar, there have been no calls for the removal of Governor Murphy on the basis that either he lied when he swore to uphold the Constitution or he is incompetent. On the contrary, his approval rating is about 70%).

Policemen are sworn to uphold the law. Implicit in this oath is the understanding that a policeman should not enforce an illegal law. Nonetheless, policemen in New Jersey, acting on an executive order from the Governor, walked into a Jewish religious service, arrested the Rabbi, put him in handcuffs, and hauled him off to jail because he had the temerity to hold a religious service that violated the Governor’s dictates.

For the police to disrupt a religious service and arrest the person leading the service is appalling to me and unheard of in the US, in my personal experience. This is something I would expect to see in China. The legal system in the US is normally reluctant to interfere with religious activities and arrest religious leaders. (I understand that this is a reaction to the shameful way the courts and the police treated Mormons in the 1830s and 1840s). In fact, all one needs to do is to call himself ‘Reverend’ and establish a ‘church’ and he pretty much can do what he wishes. As an example, see Al Sharpton who for decades has been a political rabble rouser, but somehow is untouchable by the courts and the police.

It’s good that the court ruled in Pastor MacArthur’s favor. But what if it hadn’t? Would this mean that Pastor MacArthur’s inalienable right to assemble and worship God is void? How can this be? How can the exercise of one’s God-given, inalienable rights be dependent upon a decision of a local court judge, whose normal job duty is to adjudicate parking tickets?

In my opinion, the issue here is that there should never have been orders by local officials to close church services. They simply don’t have the legal authority to do this. And policemen should never have obeyed orders to enforce such unlawful directives.

The problem we face is that our society has devolved to the point where God-given, inalienable rights have been reduced to the level of municipal ordinances, subject to the whims of petty public officials.

How do we get our rights restored? Through the courts? I don’t see this as likely since the courts are an arm of the state and work to uphold the interests of the state against the citizens. Elect new representatives? We elected Donald Trump as President and the Deep State has blocked nearly every action he has tried to take. I don’t know what the answer is.

I replied:

I don’t have an answer, either …

I am not surprised, though, that other churches aren’t openly supporting John MacArthur, although, no doubt, they’ll gladly take any benefits accruing from a court decision in Grace Community Church’s favour.

First, most pastors in established denoms are left-wing. Secondly, the last thing they want to do is stick their heads above the parapet. A lot of those denominations have hierarchies, too, therefore, individual pastors cannot take those sorts of decisions independently.

The independent Evangelical pastors probably want a quiet life but will gladly let MacArthur do the heavy lifting and then reap the rewards any wins bring.

Today, by chance, I came across an article at LifeNews.com:

‘Judge Fines Church $3,000 for Holding Worship Service, But Abortion Clinics Can Kill Babies’ chronicles the stories of two other California churches that have fallen foul of the law recently. One is in Ventura County. The other is in Santa Clara County:

California Pastor Rob McCoy of Godspeak Calvary Chapel in Thousand Oaks appeared before Judge Vincent O’Neill in Superior Court of Ventura County on Friday, August 21 and was held in contempt of court.  Godspeak Calvary Chapel was fined $500 per three services, for two Sundays, or a total of $3,000.

Pastor McCoy received an order from a Ventura state judge on Friday, August 7, banning the church’s in-person services. Superior Court Judge Matthew Guasco issued a temporary restraining order to Pastor Rob McCoy, the Church, and Does 1-1000, along with anyone “acting in concert with them” who might attend worship in the future. Governor Gavin Newsom ordered no singing or chanting, and then ordered no worship, even in private homes with anyone who does not live in the home.

Godspeak Calvary Chapel (Church) held three worship services on Sunday, August 9 and August 16. An evidentiary hearing is set for Aug. 31.

North Valley Baptist Church in Santa Clara, California was also fined $5,000 for singing in each of the two worship services yesterday, although social distancing was practiced. The four-page letter posted on the front door of the church said, “North Valley Baptist is failing to prevent those attending, performing and speaking at North Valley Baptist’s services from singing. This activity is unlawful. The county understands that singing is an intimate and meaningful component of religious worship. However, public health experts have also determined that singing together in close proximity and without face coverings transmits virus particles further in the air than breathing or speaking quietly. The county demands that North Valley Baptist immediately cease the activities listed above and fully comply with the Risk Reduction Order, the Gatherings Directive, the State July 13 Order and the State guidance. Failure to do so will result in enforcement action by the county.”

Santa Clara County had North Valley Baptist Church under surveillance:

Santa Clara County acknowledged in its cease and desist letter they had been sending agents into the church to spy on the congregation during worship services.

In his defence, the church’s pastor pointed to the Bible:

Pastor Jack Trieber said, “You can’t have any law against assembling in God’s house. None. I know we have a Constitutional right to worship, but we have a Higher Power that we answer to. I have a biblical mandate. We have obeyed authority in this church. We’ve always obeyed authority. But when local authority begins to disregard this authority, we go with this book right here,” he said pointing at the Bible.

This is the crazy situation that Newsom has created during the coronavirus outbreak. You can meet in church for anything except worship:

Gov. Newsom’s orders allow the church to feed, shelter, and provide social services, but the same people in the same building cannot worship. In order words, non-religious services are acceptable but religious services are banned. People can receive food, but not take communion. People can be housed overnight, but cannot hold a short worship service, Bible study, or meet for prayer. People can receive counseling to find work but cannot be counseled on finding eternal life.

Liberty Counsel Founder and Chairman Mat Staver said, “The same governor who encourages mass protests, bans all worship and is now fining churches for their right to assemble and worship. The same governor who says the church can meet for secular services, bans the church from having religious worship. This unconstitutional hostility against religious worship must end.”

Absolutely. I could not agree more.

Thank you, H E, for another excellent comment. The quotes from LifeNews.com reinforce your salient and important points on this topic.

It is cruel that, during a time when church becomes even more important during a life and death health situation, California’s governor forbids his residents from seeking communal solace in God and in Jesus Christ.

© Churchmouse and Churchmouse Campanologist, 2009-2021. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Churchmouse and Churchmouse Campanologist with appropriate and specific direction to the original content.
WHAT DOES THIS MEAN? If you wish to borrow, 1) please use the link from the post, 2) give credit to Churchmouse and Churchmouse Campanologist, 3) copy only selected paragraphs from the post — not all of it.
PLAGIARISERS will be named and shamed.
First case: June 2-3, 2011 — resolved

Creative Commons License
Churchmouse Campanologist by Churchmouse is licensed under a Creative Commons Attribution 2.0 UK: England & Wales License.
Permissions beyond the scope of this license may be available at https://churchmousec.wordpress.com/.

Enter your email address to subscribe to this blog and receive notifications of new posts by email.

Join 1,534 other followers

Archive

Calendar of posts

September 2021
S M T W T F S
 1234
567891011
12131415161718
19202122232425
2627282930  

http://martinscriblerus.com/

Bloglisting.net - The internets fastest growing blog directory
Powered by WebRing.
This site is a member of WebRing.
To browse visit Here.

Blog Stats

  • 1,658,242 hits