Remembering Mac Laurie, Elder

Mac Laurie, as his son Craig wrote a year ago in an email, "joined the Church Triumphant on November 12, 2022." I think of him often. He was a mentor and elder to many in his years of service to the Lord. Also he was a dear and trusted friend, my elder, and co-elder with whom I served. Mac was 97 years old when he died and had served as an elder in the Orthodox Presbyterian Church for over 50 years. You can read David Winslow's Memoriam for Mac in the December 2022 issue of New Horizon's Magazine on page 21 here.

 

I miss Mac. The Church misses Mac. And I say that because an elder is what he was, i.e. a faithful shepherd of the Lord's flock. He looked after the souls of those not only "officially" in his congregation but also of many other Christians he came to know and love over the years. 

Soon after my wife and I began attending El Camino OPC in 2010 we joined in with the Sunday school class that Mac was teaching. We were not yet members and were taking things slow. One particular Sunday Mac's class concerned the topic of God's Law. I don't remember any comment I may have offered as we discussed the topic, but it apparently registered a concern with Mac. Later that afternoon he showed up at our home. Here's what I wrote to him years later, a few weeks before his death about that incident:

I have contemplated the prospect of your going home to the Lord more than a few times this past year. After all, you had already been blessed with many years beyond the "allotted" three score and ten. One memory that kept popping up was of you coming to visit for the first time, on a Sunday after church. Barb and I had just started attending El Camino. You had led a Sunday school class in which the topic of the Law had been discussed. Concerned about my understanding of how to think on the matter, you showed up unannounced with something written by Robert Godfrey for my consideration and help. Well, only true shepherds of the Lord's sheep do that kind of thing. I knew then I had a true shepherd for an elder; an elder who became a much beloved friend.

We weren't yet members but Mac was caring for our souls, two of Christ's sheep. Shepherds do that. That incident brought to mind a quote from the 16th century Reformer Martin Bucer:

Those who are ordained to the care of souls and pastoral ministry in the church are to serve our Lord Jesus, the chief Shepherd and Bishop of our souls, in his lambs, that is, all those elected to life, in such a way that through their minsitry everything is shown and provided that our Lord has promised in his office of Shepherd. This involves being concerned and through the word of God providing that Christ's lambs, who are still straying from his flock and sheep-pen, should be gathered in... [Barb and I were not yet sheep of the fold at El Camino] - (Concerning The True Care of Souls by Martin Bucer, p 69)

Over the next 12 years Mac and I had many conversations about many things such as the gospel of Christ, understanding the meaning of the law in various parts of the Bible, and covenantal theology. He impressed me with how deeply he cared about the truth of scripture in order to better safeguard the church from error and by his willingness to adjust his understanding when convinced to do so by God's Word. Always a learner, a disciple of Christ. 

Even in his last year of life, six years after retiring from the El Camino OPC session and having moved over to the PCA, Mac was still involved, fighting battles for truth in Christ's church. Competing overtures over controversial issues regarding the qualifications for ordained ministers were being considered for the upcoming General Assembly. Mac shared with me his closing thoughts over these matters from an email he sent early in 2022 to a PCA pastor:

Dark days in the PCA, indeed, and destined to become darker, I fear. I find myself resentful that God has placed me in them. My heart cries "you've fought enough battles; you deserve to live out your remaining days free of strife." I'm not looking very good according to measure penned by Watts in his "Am I a Soldier of the Cross?"

Transparent and always ready to consider his inadequacy as a servant... When I read those words of his I thought, "no Mac... clear evidence you are indeed looking very good."

My sweetest memories are of the many times over the years that Mac, my wife and I got together for fellowship, discussions and prayer concerning our loved ones and Christ's Church. This became a regular part of our friendship. Most cherished was how Mac, in closing our times together and with pillows on the floor along side the sofa, would say,

"To our knees!"

 ... leading us into prayer.

Heavenly Father, we offer thanksgiving for Elder Mac Laurie who has departed this life in the certain hope of the resurrection. Amen.

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A post by Mac Laurie on The World's Ruined:  Forsaken? More Thoughts on Abhorring and Loving The Sinner - Part 5

Calvin: Substitution - Why Jesus Died A Criminal’s Death

“When we read that Christ was led away from the judgment-seat to execution, and was crucified between thieves, we have a fulfillment of the prophecy which is quoted by the Evangelist, "He was numbered with the transgressors," (Isaiah 53:12; Mark 15:28.) Why was it so? That he might bear the character of a sinner, not of a just or innocent person, inasmuch as he met death on account not of innocence, but of sin. 

“On the other hand, when we read that he was acquitted by the same lips that condemned him, (for Pilate was forced once and again to bear public testimony to his innocence,) let us call to mind what is said by another prophet, "I restored that which I took not away," (Psalm 69:4.) Thus we perceive Christ representing the character of a sinner and a criminal, while, at the same time, his innocence shines forth, and it becomes manifest that he suffers for another's and not for his own crime. He therefore suffered under Pontius Pilate, being thus, by the formal sentence of the judge, ranked among criminals, and yet he is declared innocent by the same judge, when he affirms that he finds no cause of death in him. 

“Our acquittal is in this that the guilt which made us liable to punishment was transferred to the head of the Son of God, (Isaiah 53:12.) We must specially remember this substitution in order that we may not be all our lives in trepidation and anxiety, as if the just vengeance which the Son of God transferred to himself, were still impending over us.”

John Calvin, Insitutes: Book 2.16.5

The Lord's Day Minimum Daily Requirement... Beggars Should Be Choosers (Part 3) -

In this third and last segment of "Beggars Should Be Choosers" (Part 1 and Part 2) I lay out some thoughts on the importance of what I am calling the Lord's Day Minimum Daily Requirement. There are essentials that make up a kind of necessary nutritional value when choosing a local church. They are gospel-centered and helped this beggar in choosing a church home in an ACNA congregation. 

In Part 1 and Part 2 I gave a brief historical tour of my church experience in which I drew out several lines fundamental (IMHO) to the process of choosing a church. If you are to live the Christian life then you are meant to be a Christian in a church. You will choose a church. The thesis of this 3-part post is that when it comes to finding a local church beggars (Christians) should be choosers. It's in the local church where, so to speak, the rubber meets the road.

Some considerations I previously laid out in choosing a local church were Christ-centered worship, a set liturgy with its roots in the Reformation, a liturgy that isn’t pared down to mere outline, a church holding to a Reformed confession, a gospel-centered worship around the Lord’s Supper, and preaching that presents not law as the food for faith but Christ crucified as found in the gospel. Let's take a closer look.

Christ-centered worship: How does one measure that? Without any other qualifiers this descriptor ends up merely being something in the eye of the beholder. Any serious Christian church would claim to have Christ-centered worship. So, the question is how do you define this? Let me ask another question. How did Jesus define what it means to interpret and understand the written word? Two biblical texts come to mind -

"You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life."  John 5:39-40

And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. Luke 24:27

The minimum requirement necessary to interpret the Bible is that all of Scripture points to Christ. That is the Bible's purpose. So to understand Scripture is not to ask does a particular passage point to Christ, but rather how does it point to Christ. To read Scripture with a different focus is to miss seeing Jesus. From start to finish the Bible shows sinners the way to God. And again and again it points to Jesus Christ.

Similarly, church worship ought to have ingredients that point to and focus on the crucified, risen, and ascended Lord Jesus Christ. To ignore that focus is to miss what the Church is about. We worship God in Christ, come to God through Christ, are cleansed of our sin by him, and are spiritually fed of him. To minimize this end is to relegate Jesus to the margins of worship or as someone phrased it - assume the gospel. It would be like holding a banquet feast for hungry people but leaving most of the nourishing food off the table, i.e. not served. A feast is all about the food! There may be a menu at each setting listing the delicious delights, but the paucity of nourishment actually provided causes one to remain hungry. The problem may be that those holding the banquet don't realize how hungry people are (analogy alert). Faith needs to be fed and the food is Christ. 

A set liturgy with its roots in the Reformation: Why? Well, the Reformation brought forth the clearest understanding of the gospel. And it is in the gospel that Christ Jesus is freely offered as food for saving faith; faith by which sinners lay hold of salvation. Simply put, church worship should point to Christ in the gospel as the power of God for salvation to all who believe (Rom 1:16}. Why a set liturgy? As I wrote before, few pastors are up to the task of developing a worship service that approaches what we already have been given. The temptation to innovate is great. And to innovate is an invitation to likely veer off course.

One finds in the church liturgies of the Reformation such essentials as prayer to God through the mediator Jesus Christ, corporate general confession of sin, declaration of pardon to all who believe in Christ, reading of Scripture, the declaration of God's Law, a confessional creed, praise and song to God extolling salvation in Christ, the unveiled proclamation of the gospel in both the sermon and the administration of the Lord's Supper, and a final gospel blessing declared upon the congregation. Every week... and this never gets old. Rather these gospel elements are crucial for spiritual health and life just as our daily meals are necessary for the health of the body. 

And a set Reformed liturgy serves as a kind of regulative principle protecting the believer from the less than edifying experiments or ad-libs (often weekly) that mark much of today's Protestant/Evangelical churches. 

In addition, a set Reformed liturgy serves a catechetical purpose as believers rehearse each week through prayer, confession of sin, declaration of pardon, etc. the faith once delivered. The grace and unmerited mercy of God in Christ become more internalized and deeply held through a lather, rinse, and repeat liturgical Christ-centered worship.

A liturgy that isn’t pared down to mere outline: I mention this due to the tendency in some Reformed churches to have many, if not all, of the above essentials but unfortunately in brief bits or morsels that assume too much of what is left unsaid. 

A minister of a church might say, "We know everyone here believes in the forgiveness of sins for all who repent and believe in Christ," ...

but did your parishioners hear that affirmation from you every week or did you say to yourself, as I have heard and read confessional Reformed folk say, “We all know what the gospel is. Let us get on to the Christian life?...  

There are more “tender reeds” and “dimly burning” wicks than we under shepherds know...” (R. Scott Clark)

In a word, the gospel essentials should be unambiguous, repetitive, and full. 

A church holding to a Reformed confession: It's in the confessions and catechisms of the Reformation* where one finds the clearest teaching on what is biblical Christianity. They give shape and direction to the worship of the church.** Simply put, they are essential to the church for staying the biblical course as she navigates the waters of this age.

A gospel-centered worship around the Lord’s Supper: It's unfortunate when the celebration of the Lord's Table is condensed into an all-too brief ceremony at the end of the church service, almost as if it is tacked on. Often it's reduced to little more than reciting Christ's words of institution and the distribution of the bread and cup. Why not a fuller unpacking of the mystery of this visible gospel in the prayers preceding and following the partaking? The value of this can be seen in the communion liturgy found in the 1662 Book of Common Prayer.** In other words, a fuller serving of Christ and his finished work of the cross as we eat and drink of him through faith. The remembrance of Jesus Christ in the Supper ought to be a big deal, because it is. As Michael Horton states:

“One of the reasons so many churches have gone to drama and other theatrical arts in worship is because the sermon and larger liturgical setting have failed to provide the sense that something dramatic is happening, as we gather before God.”

If time is taken, the minister's eucharistic prayers and spoken words can accomplish that.

Preaching that presents not law as the food for faith but Christ crucified as found in the gospel: In other words, not mere teachings that are more at home in a seminary class. Not sermons that are mainly admonitions to being more faithful and obedient. Not primarily moral examples from the Bible to imitate. But a clear presentation from Scripture of the sinful plight of fallen man and God's free offer of salvation in Christ to all who believe the gospel. Again, this never gets old. All of scripture points to Jesus Christ. And all the Church needs is Jesus Christ.

See also - Preaching: Potent Law and Gospel and The Persuasion of the Gospel (3)

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* The ACNA holds to a Reformed confession of faith in the Thirty-Nine Articles of Religion - “Continental historians, both Protestant and Catholic, rank the Church of England among the Reformed Churches as distinct from the Lutheran, and her Articles are found in every collection of Reformed Confessions." (Philip Schaff as quoted by J.I. Packer in his book The Thirty-Nine Articles - Their Place and Use Today, p 33) - https://theworldsruined.blogspot.com/2021/08/the-case-for-reformedcalvinist-roots-of.html

**“The Book of Common Prayer liturgy is primarily a theological work, in that it was doctrine that guided Cranmer’s liturgical writings.”  G. W. Bromily, Thomas Cranmer: Theologian.

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What Is "Acceptable Worship"?

Thoughts on an Acceptable Worship:

"We all agree there should be truth in worship. But shouldn’t worship also be in truth? There’s a big difference between having truth in worship and worshipping in truth. Having truth in worship means you got some Bible in there. But worshiping in truth means the whole thing is by the Book. So the Bible commands us to worship acceptably (Heb 12). When the Bible commands acceptably, the Bible means the Bible. Where else would the Bible appeal the command than itself?

"And there is order in Hebrews 12’s exposition of worship. We are called to offer “acceptable worship with reverence and awe, for our God is a consuming fire.” Acceptable means worship accordingly. Reverence and awe means formality. Consuming fire means you should smell the charred remains of Nadab and Abihu in the smoke and tremble before your God asking only one question, “Has God commanded this worship?”" - Jared Beaird, The Antecedent To Worship 

Although I agree with the teaching that Rev. Beaird goes on to make in his essay regarding Reformed liturgical worship, I'm not sure that the writer's focus in Hebrews 12 is the regulative principle. Here's verse 28 that he refers to:

"Wherefore, receiving a kingdom that cannot be shaken, let us have grace [or gratitude], whereby we may offer worship well-pleasing [acceptable] to God with reverence and awe." - Heb 12:28

It strikes me, that this verse follows on heels of the overall gospel theme of Hebrews, that of the necessity of faith in Christ alone for acceptance with God (as opposed to the ceremonial law-keeping of the Old Covenant); i.e. a lively faith in Jesus' blood shedding sacrifice for sins once for all, his eternal priesthood, and his mediation as revealed in the much more excellent New Covenant.

Here are some earlier verses in Hebrews that depict this theme of faith in Christ for our acceptance with God:

"so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises." - Heb 6:12

"a better hope is introduced, through which we draw near to God... but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them." - Heb 7:19b, 24-25

"Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance... For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf." - Heb 9:15a, 24

"let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water... but my righteous one shall live by faith,

and if he shrinks back,

my soul has no pleasure in him.”

But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls. "- Heb 10:22, 38-39

"And without faith [in Christ alone] it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him." - Heb 11:6

And of course, "looking to Jesus, the founder and perfecter of our faith" -Heb 12:2 that is at the beginning of the chapter under consideration.

Here is what John Calvin writes in his commentary on Hebrews 12:28 -

 

"He makes hence a transition to another exhortation, that we are to lay hold on that kingdom which cannot be shaken; for the Lord shakes us for this end, that he may really and forever establish us in himself. At the same time I prefer a different reading, which is given by the ancient Latin version, "Receiving a kingdom, we have grace," etc. When read affirmatively, the passage runs best, -- "We, in embracing the Gospel, have the gift of the Spirit of Christ, that we may reverently and devoutly worship God." If it be read as an exhortation, "Let us have," it is a strained and obscure mode of speaking. The Apostle means in short, as I think, that provided we enter by faith into Christ's kingdom, we shall enjoy constant grace, which will effectually retain us in the service of God; for as the kingdom of Christ is above the world, so is the gift of regeneration."

And what does Scripture mean by to worship in truth? Looking to the apostle John:

"Ye worship that which ye know not: we worship that which we know; for salvation is from the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers." - John 4:22-23

Those born of the Spirit and faith in Jesus are the true worshipers of God.

Again, John Calvin:

"It amounts to this, that God is not properly worshipped but by the certainty of faith, which cannot be produced in any other way than by the word of God...

"Now that they [the Jews] deny the Son, they have nothing in common with the Father... The same judgment must be formed concerning all who have turned aside from the pure faith of the Gospel to their own inventions and the traditions of men.

"The worship of God is said to consist in the spirit, because it is nothing else than that inward faith of the heart which produces prayer, and, next, purity of conscience and self-denial, that we may be dedicated to obedience to God as holy sacrifices...

In all ages God wished to be worshipped by faith, prayer, thanksgiving, purity of heart, and innocence of life; and at no time did he delight in any other sacrifices.

To worship God through faith in Christ alone is what makes our prayers, thanksgivings, and praises to be well-pleasing and acceptable to him.

Finally, Rev. Beaird's thoughts on a gospel-centered liturgical worship are excellent.  I very much appreciate these words near the end:

"I prefer a liturgy structured: gospel, law, gospel. To begin and end with the gospel secures me in my only comfort in life and in death...

"Here’s my application, turn the gospel up to eleven every Lord’s Day. And for that, you will need a proper biblical liturgy." 

The article is well worth reading > The Antecedent to Worship

Beggars Should Be Choosers (Part 2)

From the previous post - "Yet when it comes to a finding home church, I want to suggest that Christians (beggars all) indeed should be choosers!"

Picking up where I left off (Part 1 - here) in my non-magical liturgical history tour: 

We eventually landed in a small Anglican church. It was there that we began to not only appreciate but value the weekly repetition of the Holy Communion service in Book of Common Prayer - the reading of the Law, the unabashed and fully biblical general confession of sin, the declaration of absolution with the comforting words of Scripture, and the thoroughly gospel-centered Holy Communion liturgy.

The effect of this historic and Reformed liturgy was like participating in a weekly catechism of the faith once delivered to the saints. The liturgical worship assumed nothing, but rather led the believers through the essential cycle of the Christian life: repentance, forgiveness, and gospel grounded obedience. That path was via the reading of the Law with its holy standard of perfection (Lord have mercy), the confession of sin which highlighted not only sins “done and undone” but ourselves as “miserable offenders”, the declaration of pardon for all those who trust in the gospel of Christ, the confession of faith (Nicene Creed), a full presentation of the gospel of Christ as the church worships at the Lord’s Table, and the final corporate prayer of thanksgiving acknowledging the great salvation that God has given us through the merits of our Lord Jesus Christ. Finally beseeching God for grace to “do all such good works as thou has prepared for us to walk in through Jesus Christ.

It was during this time that we were more and more moving towards the Reformed faith. There were many influences. Our son-in-law was attending Westminster Seminary California. So through that connection we began reading books on the Reformed faith, listening to the White Horse Inn, and eventually attending some of WSC’s annual winter conferences. At the same time due to our connection to Anglicanism I began exploring the riches of the English Reformation.

It was at this point, despite our love of the BCP liturgy, that the lack of Protestant identification in this particular Anglican church became a deal-breaker for continued membership. The Thirty-Nine Articles of Religion (a Reformed confession of faith) and other Reformed marks of religion were at best historical footnotes, at worse totally ignored.

Wanting to be in a church that was more seriously confessional and identifiable as Reformed, we eventually pulled up stakes and landed in the Orthodox Presbyterian Church and then a number of years later after relocating in the Presbyterian Church in America.

For quite a while we confessionally had accepted not only the the Thirty-Nine Articles of Religion but also the Westminster Standards. I wanted to be in a church that overtly held to a Reformed confession so at least when there was debate over doctrine or practice there would be an agreed upon arbitrator and guide. Everyone can claim to be biblical. Reformed confessions define what biblical means. Now we were in such a church… yes, a church holding to a Reformed confession but also were in a church that, though having a traditional liturgy, was less liturgically gospel-centered (think assumed gospel).

Okay, this a-little-history section has stretched on longer than I planned. But certain important threads weave through it. Christ-centered worship, a set liturgy with its roots in the Reformation, a liturgy that isn’t pared down to mere outline, a church holding to a Reformed confession, a gospel-centered worship around the Lord’s Supper, and preaching that presents not law as the food for faith but Christ crucified as found in the gospel.

to be continued... [Part 1 and Part 3]

Beggars Should Be Choosers (Part 1)

There’s truth in the saying, “Beggars can’t be choosers”. In other words, those in want should learn to be content with what is offered to them. Yet when it comes to finding a home church, I want to suggest that Christians (beggars all) indeed should be choosers! It’s with that thought I've entered the latter years of life, finding myself ever more dependent on and thirsting for the gospel of the Lord Jesus Christ and, as Paul wrote, him crucified; to find a church where the gospel, in word and sacrament, is central for the nourishing of one’s faith and comforting of the soul. This consideration is what has recently led me into fellowship with an Anglican congregation in the ACNA. But before unpacking the whys and wherefores of that decision first…

A little history:
My wife and I spent our early years as adult believers in a church group outside of institutional Christianity in what some call the house church movement. Looking back (the decade of the 1970s) we naively assumed our corporate experience reflected that of the first century church. We had a love of the saints and a joyful corporate worship. We believed in the centrality of Christ in Scripture and that our salvation was complete in him. We didn't need creeds or confessions. We had Christ! Yet we lacked a solid foundation in the doctrines of grace and had a very low view of the sacraments. There was a simplicity in our worship (no guitars or other instruments - only a cappella singing) eschewing the “restrictive liturgical structure” of the organized Church. In practice the focus was on a subjective “experience of the Lord”. Too often that subjective experience (feelings) shaped our walk, defining faith and truth rather than Scripture. Ah, the blinkered idealism and ignorance of the young and some not so young. As our time there came to an end I was coming to understand that our brand, if you would, had some weaknesses.

Two years later I was in seminary for a Masters program in Biblical Counseling. After graduating we eventually found ourselves helping organize a small home church. This lasted for about three years or so. As with most non-institutional churches our little group ran its course, leaving us churchless. Now for something completely different!

Turning to organized Christianity, we began the somewhat foreign task of searching for a church. We sampled many of the offerings - Baptist, Independent Bible, Plymouth Brethren, Presbyterian, Eastern Orthodox, mega and small… and often we stayed home.

On Sundays as we set out to try a new church we would tell the children that we were going on another church “field trip”. Our attempts at pumping up their enthusiasm had limited success. Over time the children were less enthused and less amused. And my earnestness was likewise waning. I was already skeptical of organized Christianity and now I was becoming disillusioned. The similar rote offerings of songs, hymns, specials, announcements, gospel-less sermons, and the rare Lord’s Supper more often than not left us wanting. Where was the Lord in all this? Were my expectations unrealistic?

One Sunday morning we attended a service at an Episcopal church. It was the first time experiencing an Episcopal worship service (first for me, I think my wife had already been visiting). To say the least, I was sincerely surprised as the worship worked its way through the liturgy found in the Book of Common Prayer. I remember turning to my wife at one point and saying with surprise, “This is so Christ-centered!” It wasn’t supposed to be that way. After all, this service-in-a-book was the height of institutionalized and supposed fossilized Christianity! A change of mind had slowly begun. I tucked the observation away.

What followed were several years without regular church attendance. We bought a sailboat and lived on it. That was my diversion. Our boat slip was not far from the Episcopal church mentioned above. Spiritually, I was at best treading water. My wife was attending church, certainly more often than I.

Three years later, after moving across country, our church search started afresh. God (my dear wife as his instrument) was renewing in me a heart for Christ and his church. Below is something I jotted down and showed her during a visit to one evangelical church as the service plodded along:

“When one takes away the liturgy [the BCP in mind] with its Christ/Scripture centered content it is difficult, if not impossible, to replace it with something that doesn’t fall short of a holy worship - a definite problem for the modern church.”

In a word, when it comes to Sunday weekly services, modern day liturgies often tend to be pared down and rather shallow liturgical outlines which fall short of a hoped-for-worship of God centered around the finished work of Jesus Christ. Their default setting consists in some combination of hymns, praise choruses, a teaching, maybe a “special” performance, prayers for various causes or sick members, an offering, announcements (the Lord’s Supper a rarity) which settles into a kind of going down the list and check-marking the boxes. In the words of Dr. Michael Horton, the gospel is assumed if not forgotten. Well-intentioned but misguided Lite-Law-teaching all too often is the main staple of sermons. All in all, it can be more like attending a Christian Rotary Club meeting than participating in a Christ centered corporate worship of our God and Savior.

to be continued... [ Part 2 and Part 3 ]