Mene, mene tekel upharsin

In a short piece on the conservative Reformed blog The Aquila Report, Dan Winiarski reports from a meeting of All One Body, an activist lobby within the Christian Reformed Church in North America (Dutch Calvinists) that is trying to convince the conservative denomination to affirm homosexuality and transgenderism …

The meeting’s leaders advised those gathered on strategies to undermine and replace the church’s biblically orthodox stance. Excerpt:

… one of the board members of A1B gave the audience a piece of advice: Do not use Scripture to convince your fellow CRC members of the beauty of full inclusion. Instead, rely on personal stories. “Everyone has a story,” she said. “We can argue back and forth all day about Scripture, but we’re never going to win that way. Nobody can argue with your story.”

Another member of the panel shared the focal point of this “personal story” strategy. He said it is all about convincing people, through stories about real people who have embraced the gay/lesbian/bisexual/transgender lifestyle, that such people bear healthier fruit than those who are non-inclusive. Whereas the panel referred to “the old teachings of the church” as “toxic,” A1B wants the CRC as a whole to accept the new teachings of full-inclusion, yielding good fruit.

… [T]he A1B activists understand well that in our bourgeois society, well being, wealth, and conformity to middle-class norms — and above all, avoiding suffering — are the marks of the church. It’s a false church, one that has turned from the Holy Spirit to the Zeitgeist, but this is how many ecclesial communities roll in post-Christian America.

In the early 1990s, when I was considering converting from non-practicing Moralistic Therapeutic Deism to Catholicism, I went through a period when I tried to reconcile sexual liberty with the Christian faith … It was so clear to me from the very beginning of our courtship that the three years (four, if you count our courtship) that I lived chastely, out of obedience, had been a period of profound purification and maturation. I did not know what was happening to me when I was in the middle of it. I just trudged onward … The thing is, the ascetic desert also prepared me for living within marriage …

These are harder stories to tell in our culture, because they are so countercultural. But we orthodox Christians had better get good at telling them. The other side is good at “narrative theology,” and they have the mass media on their side. Our culture, even the culture within many of our churches, presents the faith as an electric blanket, when in fact it is the Cross (said Flannery O’Connor). Nobody wants to hear that today, but it’s the truth — a truth that saves lives, both here and in eternity.

Rod Dreher, emphasis added.

The Aquila Report is worth reading beyond Dreher’s excerpts because the innovators have a second strategy, beyond storytelling, and that is the “judicial option””

… the panel revealed their preference for a strategy of using “judicial” rulings similar to the way the secular activists won their case at the United States Supreme Court with Obergefell.

A1B’s plan to transform the CRC will proceed as follows. They will identify a current CRC pastor who is sympathetic to their cause, who is willing to perform a homosexual “wedding” ceremony. Or taking another route, they will find a CRC congregation that is willing to elect an elder or deacon who is openly and proudly living in a homosexual partnership. Inevitably, this will cause a firestorm of protest in the CRC. Complaints will be filed. Debate will ensue. The Banner will publish articles both for and against. The great brouhaha will eventually make its way to Synod.

And the hope on the part of A1B is that Synodical delegates will embrace the path of least resistance and rule in favor of the pastor, or the church, or the office bearer. Synod might decide, as it has done with other controversial topics, that the LGBTQ+ question is a matter for each local church council to decide. Or, if the personal story of the individual involved is especially powerful, Synod may embrace empathy as the path toward inclusion. Perhaps a desire to prove the CRC’s relevancy credentials will convince Synod to “get with the times.”

Whatever reasoning Synod uses, the panel members representing A1B were in agreement (and the audience was too) that the “judicial” plan presented their best path to victory.

I’ve seen that strategy at work in many other denominations. The dissident pastor, after all, will have a touching story to tell of how s/he came in good faith to transvalue values, so it would be mean to do anything orthodox in response.

The Christian Reformed Church was my Church for nearly two decades before I entered Orthodoxy. After I left, a member came to me addled about what Orthodoxy was but thinking I’d be a sympathetic ear for his private religious opinions—which were decidedly sub-Christian. He’s still there as has served as an officer in the Church.

The heated debates of my years in the CRC all resolved in favor of the innovators. I have no doubt, barring divine intervention (which I do not expect; mene mene tekel upharsin), that they’ll win again.

The CRC’s professed adherence to Scripture Alone (sola scriptura) is delusional. As Dreher says:

[I]n our bourgeois society, well being, wealth, and conformity to middle-class norms — and above all, avoiding suffering — are the marks of the church.

* * * * *

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