Religious liberalism at work

Conversions can get ugly. Even when someone switches from one Christian tradition to another, unnecessary meanness comes out of the woodwork. The convert himself can’t stop re-litigating his disagreements with his former tradition (called “cage-stage” or “convertitis”). Those in the previous tradition can disparage and punish the convert beyond the bounds of Christian charity, perhaps hoping to instill fear in others who might waver in their commitment. Those all present a bad testimony to non-Christians.

We should avoid them.

But avoidance can metastasize into something just as bad.

Witness, for example, the events that took place last Sunday at Grace Mosaic Presbyterian Church in Washington, D.C., a congregation of the Presbyterian Church in America (PCA). The Rev. Joel Littlepage, one of their ordained ministers, announced that he and his family were entering communion with the Roman Catholic Church. He then proceeded to administer the Lord’s Supper. Curiously, the Rev. Dr. Irwyn Ince, Coordinator of the PCA’s Mission to North America, was not only present but gave a blessing that many have taken to imply endorsement. The congregation erupted in cheers and applause.

It certainly wasn’t a bitter break-up. But there are problems. Big problems.

For one thing, this is not the first time Dr. Ince has found himself embroiled in controversy. His inviting of elders and “shepherdesses” (the ranks of which include his own wife) to send the Littelpages off with a kindly prayer has sparked outrage in the wider PCA yet again. After all, not only do the Westminster Standards condemn Roman Catholicism as a gross error, but the PCA also expressly limits the offices of elder and deacon to men, aligning with strong biblical directives. Grace Mosaic seems to skirt this rule with women serving as “shepherdesses” and “deaconesses.” A word to the historically curious: There were deaconesses in the ancient church, but they were not “female deacons.” They were a lay order of women who served the church, especially in avoiding scandal. But the titles of these officers at Grace Mosaic do not establish clarity or revitalize ancient traditions. They seem to be workarounds to skirt denominational standards.

If we haven’t crossed the line yet, we’re balancing on it with one foot, leaning well over the side.

For another, few in this liturgical escapade seems to be taking theology very seriously. In case you slept through church history class, just know that Presbyterians and Catholics don’t agree on quite a few things, including what’s going on with Holy Communion. Presbyterianism deems Roman doctrine and practice of the Eucharist as idolatry. Roman Catholicism considers Presbyterian doctrine and practice of the Eucharist as a farce, ineffectual at best and sacrilegious at worst. In Roman eyes, Presbyterian ministers don’t intend on confecting a eucharistic sacrifice of Christ’s very Body and Blood and lack a tangible apostolic succession of bishops (particularly in communion with the throne of Peter).

So what? Well, if Littlepage is really convinced of Roman doctrine, what he said in both word and deed is, I now think Protestant Eucharists are invalid. Allow me to administer a Protestant Eucharist. Neither stalwart Catholics nor consistent Presbyterians should appreciate this. This odd celebration of the sacrament might be defended along the lines of, “It’s all fine, because we were pleasant with one another—this celebration of the Lord’s Supper was a touching way to say goodbye.”

But why did a man who no longer believed in Presbyterian doctrine and practice engage in this worship service in the way he did? Who knew this was going to happen? Why was Littlepage vested? Shouldn’t he have been dismissed in some way (graciously, we’d hope) before the fact if someone knew beforehand? Do some in the church lack conviction with regard to their denomination’s own confessions and discipline?

I fear there’s a kind of liberalism at work here, in which we can do and say whatever we want, defending all in the name of our good intentions. In this framework, contradictions and inconsistencies shouldn’t bother us.

But religious liberalism’s problem is that words mean things.

These actions at Grace Mosaic were clearly out of step with what’s laid out in the Book of Church Order. By that standard, it’s all a mess. And it’s easier to make a mess than to clean it up. As we speak, the gears of church accountability are turning in the PCA. I expect committees and other personnel in the presbytery will have to address the congregation and its session, asking some hard questions and likely bringing forth disciplinary consequences. It will take time.

Legitimate denominations aren’t the Hotel California. Anyone can leave. But the big issue here isn’t a pastor and his family swimming the Tiber. It’s religious anarchy—a sentimental free-for-all that afflicts even the most conservative Christian institutions today.