Cornelius Van Til argued that we don't deal with just bare facts, but we interpret facts based upon our presuppositions. The presuppositional preference of protecting reputation and power have again and again overridden accountability, justice, and protection.
Further, "slander" requires falsehood in order to be slander. People telling their experiences of abuse in the OPC and PCA does not amount to slander in any thoughtful definition of the term. That would be equivalent to calling a whistleblower policy a slander policy.
Even further, your comments and similar comments are exactly why people have not and continue to not come out in public with their stories of abuse in our church circles. They are met with gaslighting, preposterous accusations of "slander" and "insubordination," while the
abusers are protected and the good ol' boys club fire shots against the reputation of the victims.

Again, if you want to deal in facts, then deal in the facts that the percentage of false accusations of abuse are extremely rare. People don't just jump in and make false
accusations about abuse, because they have a lot to lose even when they are perfectly in the right.

The church of Jesus is always on the side of the vulnerable and beaten down. Read Ezekiel 34 and God's condemnation of leaders who beat up the sheep, take advantage of them, and
don't listen to their cries for help.

If anonymous reporting of abuse causes you to get more upset than the decades of darkness covering up abusers and people in power and status in these denominations, then you've clearly lost sight of the heart of Christ.

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More from @tisaiahcho

26 May
It's historically been a minority view to argue that "Junia" was a man (i.e. "Junias"). Ever since the Greek New Testament began using accent marks, it accented the name in such a way that it *had* to be rendered as feminine. It's only in recent history that that's been
challenged.

"Outstanding among the apostles" *can* be rendered "outstanding by the apostles." But, Matt. 2:6 has a parallel construction of en tois when it says "Bethlehem... not least among the rulers of Judah." The similar construction would lead you to exegete it similarly.
There's no exegetical necessity to translate it as "outstanding by," but there is precedent to translate as "outstanding among/within the group of the apostles."

"Apostle" can be used in a less technical sense, like for Barnabas, Timothy, and Silvanus. But, in the NT, it
Read 5 tweets
26 May
@MeditarMestizo is just citing and quoting straight up facts of the legal history of the U.S. You cannot look at all of this data and say that the U.S. was not constructed to be a White nation with White supremacy at its core.

One of the biggest takeaways I had from this was
when @MeditarMestizo encouraged Christians and churches to think about the laws that have created the communities where they find themselves today. What laws and practices intentionally excluded and disenfranchised people groups in order to create the cities and neighborhoods you
find yourself in? And, how can the church, as an embassy of grace, enter into and bring healing, justice, and correction knowing that history?

White Christians often like to think that the "lack of diversity" in their churches as something accidental or unfortunate, when the
Read 5 tweets
25 May
From my understanding (I could be wrong), I don't believe that wine and bread are intended by the Lord to be the exclusive, universal elements of the Eucharist.

Rather, I think it's clear from a biblical theological perspective that wine and bread symbolize
rejoicing/mirth and sustenance/fullness, respectively.

Churches in different parts of the world have employed this understanding when they have chosen what to use for the elements of the Eucharist, especially when wine and bread are not at all within their regular cultural
experience. They choose a drink of celebration and a food of core sustenance to remind themselves that in Christ is rejoicing and fullness, signed and sealed in a covenant meal.

I'm aware that this can bring up some odd situations, especially within the U.S.
Read 7 tweets
24 May
In general, there are two different "worlds" within Christian homeschooling.

Many assume that all Christian homeschoolers choose this form of education because of the perceived "evils" of public education and to "protect" their children with a "biblical worldview and
education." There's a reason for this. Historically, Christian homeschooling, not unlike Christian private schools, saw a huge increase during fundamentalism and as a reaction against integration in the Civil Rights era (e.g. "segregation academies"). Much of the Christian
homeschool curricula finds its roots in this world of Christian homeschooling, which is ultimately defensive and reactionary. You can find really awful examples from curricula like Abeka and BJU press. You can find many examples of whitewashing of history, glorification of
Read 10 tweets
24 May
There's a lot of pastoral "wood, hay, or straw" that's going to be burned up in the fire of the Lord (1 Cor. 3:12-14). There are also going to be church leaders to whom Jesus will say, "I never knew you" though they claim to have done great things for Him and His kingdom.
There will also be those with influence in the church who will claim that they never saw Jesus naked, thirsty, and hungry, to whom He will say, "Depart from me."

These passages are frightful to those who abuse power, are willful hypocrites, and self-righteous.
They are comforting for those who have been bruised in the church for being faithful, those who are at the end of their selves, and those who may feel forgotten and unnoticed in their little acts of faithfulness.

To them belong a crown that Jesus will place on their heads
Read 5 tweets
21 May
"Laws can't change hearts" comes from an imbalanced prioritization of the intellect and the internal.

A Christian anthropology recognizes that actions and practices form what we value. Legislation, therefore, can create individual and societal habits that can form people away
from certain kinds of wickedness and toward what is for the common good.

While laws can't remove the sin of racism, they can make it more difficult to be done in a publicly celebrated and supported way. They can shape people into seeing that racism is sick and twisted. They can
protect people's lives and provide legal recourse when wrongs have been done. They can give a voice to those who have been silenced.

The "Laws can't change hearts" idea sounds true, but it has historically caused great harm, not only because it has prevented the protection
Read 4 tweets

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