A Biblical Model for Corporate Confession
The
pressing matter coming out of this year's General Assembly of the Presbyterian
Church in America (PCA) was the Personal Resolution on Civil Rights Remembrance. The assembly decided to
postpone this resolution to the coming year in order to allow reflection and
improvement. This is an important matter at a time when the pain of
racism and its effects are so prominent in our society. Not only is it
essential that care be given to hearts of those who have been wounded by sin
but it is even more important that the honor of Christ and his gospel be
defended from sins within our church history. Members of the PCA should
be keeping this matter in prayer, asking the Lord to help us act as one in
biblical integrity, humble contrition, and gospel love.
When wrestling with such matters, it is important to seek biblical models. It turns out that there is no lack of biblical precedence for the matter of corporate confession of sin. One valuable example is the response of Ezra to the exposure of great sin among Israel. The relevant chapters are Ezra 9 and 10, when the sin of intermarriage with pagan neighbors was exposed. Ezra's and Israel's response is particularly useful in that we see the biblical response in two settings: the courts of the church in discipline and the courts of God in prayer.
The Courts of the
Church in Discipline: Detailed Examination of Facts
Ezra 10:16-44 reports
the scene as Ezra confronted the gathered leaders of Israel over this sin.
The passage begins by saying that Ezra assembled the spiritual leaders of
Israel to confront this issue. Their first purpose was to examine the
details of the matter: "they sat down to examine the matter; and by the first
day of the first month they had come to the end of all the men who had married
foreign women" (Ezra 10:16-17). This provides an illustration of a
principle that should govern all church discipline: a detailed examination of facts is needed before charges are made.
The questions were raised: who did this? what did they do? The rest
of the chapter consists of the detailed records -- mainly names -- of those who
had committed sins and what they had actually done. There were no
excuses, no stinting, no justifying of sinful actions and motives. It is
noteworthy as well that while people were cited in the general category of
"Israel" (Ezra 10:25-44), special notice was made of church officers
who had sinned, under the category of "the sons of the priests" and
"the Levites" (Ezra 10:18-24). Not only were these sins
specifically and publicly exposed, but they were accompanied by church
sanctions. Those guilty of taking foreign wives were to come before the
leaders to demonstrate effective repentance for their sins (Ezra 10:14, 19).
The great majority did so, and their sin was publicly atoned by the
prescribed guilt offering.
The example of this
Israelite court provides a valuable model for the PCA in dealing with the stain
of racial prejudice in our past. There are of course important
differences between the procedures of Old Testament Israel versus the New
Testament Church. For instance, Christ has made the atoning offering once
for all! Yet principles can still be drawn from this biblical example.
For instance, we see that it is not sufficient to make sweeping
accusations, which have the effect both of covering the actual perpetrators and
also of falsely accusing those who did not in fact sin. With this in
mind, all those involved or interested in the PCA's attempt to address past and
present racism should anticipate Sean Lucas' soon-to-be-released book on the
origins of our denomination, For a Continuing Church. (Advanced materials on this subject were
published on this website in a series that began with this article.) When, Lord willing, this matter is effectively
resolved, we are likely to find ourselves in considerable debt to Dr. Lucas for
providing the important scholarly research to shed light on this legacy of sin.
Following Ezra's example, it may be wise to establish a commission (as we
generally do in church discipline), to judiciously examine the records and
produce a candid, godly report. Ezra's commission spent three months
delving through the facts and producing a report (Ezra 10:16-17) - how very
Presbyterian!
In making a public
account of past collective sin, however, the goal should not be to pillory men
who had otherwise served faithfully and well, most of whom have entered into
glory already. But an honest and accurate depiction of sin, including its
varied contours, is needed in order to deal with this matter biblically.
Every member of the PCA, past, present, and future, is a sinner redeemed by the
blood of Christ. To expose the details of grievous systematic sins need
not unduly disgrace those involved, as if only they have sins for which to
account, but rather should show the precise nature in which we have all been
involved together. The point is not to
shame our fathers but to own the fact that in this sin we are their sons and
daughters.
The Courts of God in
Prayer: Corporate Confession and Lament
The second, and more
prominent feature, of Ezra's response to Israel's sin dealt with his prayers of
confession in the courts of God. This appears in two phases. The
first was Ezra's personal response when the news reached him: "As soon as
I heard this, I tore my garment and my cloak and pulled hair from my head and
beard and sat appalled" (Ezra 9:3). The impression is given that
Ezra immediately knew that the report was true, even though a proper
disciplinary process had not yet taken place. This provides a model for
how members of the PCA should receive confirmations of systematic racism in our
denominational past. Our immediate response should be a stricken
abasement before the Lord. Such actions are shameful, hurtful, and
disgracing to the gospel. Before we have sifted the details -- which
needs to be done -- as soon as we realize the truth of the general situation we
should join together in humility before God. If Ezra's example is an
example, and that of the godly people who joined him (Ezra 9:4), private fasting
and humble prayers are more than appropriate. It is essential to note
that while Ezra himself had not committed the sin of intermarrying with pagans,
he embraced his solidarity with the people of God and owned the sin before the
Lord. We should do the same.
Having responded
personally in abasement and grief, Ezra acted officially in his capacity as
Israel's spiritual leader. This is recorded in Ezra 10:1: "While
Ezra prayed and made confession, weeping and casting himself down before the
house of God, a very great assembly of men, women, and children, gathered to
him out of Israel, for the people wept bitterly." They confessed
together before the Lord, with weeping and fasting, because as a church they
had sinned grievously when so many of their number had committed this sin.
It is noteworthy that the records indicate in Ezra that less than 0.5 %
of the population committed the sin, yet the sin was grievous enough that the
whole covenant community confessed to God.
When it comes to charges of systematic racism in the PCA's past, this corporate
aspect of confession and prayer before God should result if the charges are
found true. It would be quite in accord with the biblical pattern if the
general assembly itself engaged in a day of prayer and fasting when next year's
resolution is competed, as is warranted by the evidence.
A Sign of the Holy
Spirit's Work
What is the proper
label for what happened in Ezra's and Israel's response to their sin? The
answer is Revival! It is the gracious work of the Holy Spirit to rend our
hearts over sin, both personal and corporate. Moreover, the pursuit of
true repentance and reconciliation is one that leads us humbly into the arms of
the Savior who desires to revive our souls, individually and together.