Core Christianity

Core Christianity: Finding Yourself in God’s Story, by Michael Horton. Zondervan, 2016. Paperback, 192 pages, list price $14.99.

“The purpose of [Core Christianity] is to help you understand the reason for your hope as a Christian…” (p. 14). Thus, Michael Horton’s purpose is not to introduce Christian doctrine to the uninstructed, but rather to correct and expand the understanding of Scripture of Christians who have been poorly instructed. One might then hope this book would suit the instructional goals of our congregations.

Horton presents “…the Christian faith in terms of four Ds: drama, doctrine, doxology, and discipleship.” Core Christianity’s especial strength is emphasizing the history of redemption  (Horton’s “drama”) and the believer’s place in it (especially in chapters 5-10). From God’s saving work in Christ, and its revelation in Scripture, flow doctrine, the Christian’s response in faith and worship, and a life of obedience to God’s commandments. The first four chapters lay groundwork by explaining (in order) the Incarnation, the Trinity, God, and Scripture. 

For the most part, Horton writes clearly and for a Christian audience weary of doctrinally weak evangelicalism. (I lost track of the disparaging references to “your best life now.”)  Throughout, he attempts to show how many popular Christian conceptions are in error, although not always successfully (as in his chapter on the Trinity). For someone who has not yet thought through these issues, Core Christianity is sure to be a gentle and helpful corrective.

Although he leads his readers out of the wilderness of evangelicalism, he doesn’t quite bring them into the promised land of presbyterian faith and practice. He describes Church courts (p. 78), but neglects to point out that they are found in reformed and presbyterian communions. While he teaches the necessity of Church membership (pp. 140-43), the book ends not with recommendations of faithful Churches, but an invitation to join “The Campaign for Core Christianity” by visiting a website.

That website contains Bible studies and other resources, most of which are made freely available to those who register (which, yes, I did, because I forswear no inconvenience in my commitment to producing a thorough review) and are based on this book. In substance, I couldn’t find much difference between “The Campaign for Core Christianity” and the Gospel Coalition. If the latter encourages evangelicals toward a reformedish doctrinal consensus which can be affirmed by conservative baptists and presbyterians alike, the former points them toward a reformationish consensus agreeable to the confessional traditions of Anglicanism, Lutheranism,  Reformed, and presbyterianism (as evidenced by the denominational affiliations of its Pastors Advisory Council).

In my opinion, that’s a vast improvement over the doctrinal mushiness of evangelicalism, but is still a far cry from the clarity and helpfulness of the Westminster Standards. For example, Horton begins chapter 5 with an illustration of the suffering illness brought into the world by the Fall, but then describes the effects of Adam’s transgression purely in terms of sin. He never explains, as both the Shorter and Larger Catechisms do, that “[t]he Fall brought mankind into an estate of sin and misery” (WSC 17, emphasis added). Sadly, this omission leaves God open to the accusation, made by a grieving parent on page 81, that he made “a messed-up world” full of the misery which causes young children to die.

Members of the OPC who are encouraging friends to more deeply explore Biblical doctrine might like to give them a copy of Core Christianity. Sessions of the OPC would better serve their members by teaching them through our Shorter Catechism.

Why the OPC?

He's not the first prominent pastor in the Orthodox Presbyterian Church to commit suicide, and I suspect he won't be the last. I know of another during the 20th century, and wouldn't be surprised to learn there were still more. Of course, suicide is rarely mentioned in obituaries, which made the e-mail we received on Thursday all the more surprising. Unlike that previous case (or cases), the family clearly decided to announce the cause of death: "[he] took his own life at the age of 67 after a lengthy struggle with depression." Strangely, I can't decide what to make of their decision.

I don't know whether it's the most prominent, but MakeItOK.org is representative of current voices insisting that the best way to remove the stigma on mental illness is to talk about it; or, more precisely, for those who experience mental illness to make their struggles known. Just as cancer is no longer considered a character defect, depression and suicidality might be accepted as amongst the common risks of living in a fallen world. In that hope, I decided to come out about my own struggles, with decidedly mixed results.

On the one hand, a fair number of people reached out in sympathy. On the other, some used my admission to attack both me and my assurance of salvation. Saddest, I think, was another OPC pastor with a history of depression who tried to reach out with encouragement while warning that discussing my mental condition would make it nearly impossible for me to receive another call; indeed, he said he wouldn't recommend a pastoral candidate with depression to any session. I pray for him.

It's possible yesterday's sobering news will make sessions and presbyteries realize the severity and ubiquity of depression amongst pastors. I have three colleagues with whom I've openly discussed our suicidal thoughts, and I think it's only been three because most are afraid to make themselves vulnerable. Congregations and presbyteries are some of the harshest, judgmental and most unforgiving groups I've ever encountered: to show them weakness is to risk an abbreviated career. Maybe congregations and presbyteries will become more solicitous of pastors' mental health, but I think it more likely that ministers who struggle will now be thought of as even greater liabilities. What session wants to deal with a sudden pulpit vacancy?

This week's shocking suicide was accompanied by the surprising death of David Haney (by heart attack), the moderator of our most recent General Assembly and, more importantly, one of the few truly good guys working at the OPC's denominational level. I say that not to diminish others but to praise Dave, who worked for decades as the OPC's finances guy and always extended himself to help and serve others (and bought me a couple beers that one time). Of late, he led a successful effort to create a denominational Committee on Ministerial Care which consolidated all the OPC had been doing, across its sundry committees, to look after pastors. You couldn't talk to Dave without seeing his heart and recognizing his earnest desire for the OPC to do better by its pastors.

Dave's death makes this week's suicide all the more sobering. He could have provided the leadership to help us all not only mourn, but also to work towards a better future in which pastors are not alienated from their congregations and presbyteries by a reasonable fear of victimization for the crime of being a fallen human being. I can't think of anyone with the standing, courage or vision to succeed him.

Over the last couple years, I've had occasion to become more disillusioned than ever with the OPC. This week's deaths have underscored that for me. If our Church can't provide Spiritual care for all its members, then I'm not sure there's a good answer to "Why the OPC?"