In keeping with the journalistic tradition of looking back at the recent past, we present the top 50 stories of the year that were read on The Aquila Report site based on the number of hits. We will present the 50 stories in groups of 10 to run on five lists on consecutive days. Here are numbers 11-20.
In 2021 The Aquila Report (TAR) posted over 3,000 stories. At the end of each year we feature the top 50 stories that were read.
TAR posts 8 new stories each day, on a variety of subjects – all of which we trust are of interest to our readers. As a web magazine TAR is an aggregator of news and information that we believe will provide articles that will inform the church of current trends and movements within the church and culture.
In keeping with the journalistic tradition of looking back at the recent past, we present the top 50 stories of the year that were read on The Aquila Report site based on the number of hits. We will present the 50 stories in groups of 10 to run on five lists on consecutive days. Here are numbers 11-20:
Churches should respect individual liberty by not regulating or restricting worship. Churches should neither forbid nor require masks. They should not forbid elderly people from attending service. They should not be paternalistic. They should treat people like responsible adults and trust them to make wise decisions. And through their preaching they should encourage members to do the same: to respect the decisions of others, whether to wear a mask or not, so that we might worship together in love and unity.
We are 3 months into this 18 month launch period (May 2021-December 2022) and some leaders have been asking for a brief blog that shares the scale of the Alliance of Reformed Churches activity in the first three months after staffing for growth.
Christians ever identified themselves by inner desires? Don’t we all experience a multitude of desires we deal with besides sexual ones? As a single female Christian, it never occurred to me to identify myself related to any sexual desires. I am not alone. Among Christians, there are life-long single men and women, widowed men and women, divorced men and women, who have obeyed God’s commandments while remaining celibate during periods of their lives. Furthermore, they never identified themselves by any desires they experienced during those same periods of their lives.
In his arguments TE Johnson rests on appeals to his own authority, first as a same-sex attracted man, then as an academic, then as a theologian, and then as a minister. He communicates authoritatively and effectively, and he has clearly convinced many that his understanding of how God interacts with same-sex attracted people is the right one: God’s ability to change people affected by this particular sin is only a remote possibility and should not be held out as a realistic hope for Christians; it would be extremely rare that they might change. There cannot be a more succinct denial of God’s power to sanctify.
They would say it is because Scripture and the Westminster Standards support the idea that SSA is not a disqualification for a minister because SSA is not necessarily sinful, or at least that it is no more heinous than other sins. This is a theological difference. Unless the supporters of Revoice theology prove to have discovered a truth that has eluded the Reformed churches for the last 500 years, many reasonably suspect that the mission (reaching or transforming the culture) is shaping the message and doctrine.
Many men rightly pointed out that we’ve had people who mortify the lust of SSA for many years within the PCA. What doesn’t occur to them is that this is the first time this has come up as a controversy. Why? Because nobody, prior to a few years ago was saying and platforming that SSA is like the man born blind. No Presbytery was judging, until a few years ago, that an illicit desire is not sin itself until one actually lusts for it. Nobody, until years ago was not only adopting Roman Catholic views on sin but promoting conferences within our Churches that outsourced sanctification about a particular lust to a conference of notionally Reformed and other semi-Pelagian (including Roman Catholic) views on sanctification.
There are enough loopholes in the proposed changes to continue to allow Side B Homosexuals to continue as officers in the PCA (or be admitted to the PCA). All a man needs to do is to say that his identity in Christ is greater than his identity as a homosexual. All he has to say is that he struggles with this sin, that he knows that some have been delivered from it, and that he wishes to make progress over this sin – but he has not.
There is a profound and disturbing conundrum humming in the background of these eight years and many emails: the secrecy of the majority. By repeated assertion and articulated reasoning, these emails show a small group of officers claiming to stand for the majority in our communion. Their discussion manifests a concern to ensure that the majority view in the denomination is not slighted by the vigorous efforts of minority positions– views purportedly unrepresentative of the majority among us.
In response to questions regarding the pastor’s role in disseminating files associated with the National Partnership that had previously been made public, Session was forced to consider the nature of those files before making any other determination. The report of that study is below.
“Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. Those who profess an identity (such as, but not limited to, “gay Christian,” “same sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either by denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction), or by denying the reality and hope of progressive sanctification, or by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.”