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Extra-Confessional Binding & the Belgic 36 Beat Down (2)

Part Two
The assumption being made is that the footnote, when approved by the 1958 CRC Synod, came as a confessionally binding statement even though it was retained as a footnote. Not all of us share that conviction, nor has that language ever been employed in our history with regard to a footnote, nor does the long trajectory of the CRC support that idea as was shown in Part One.

If the URCNA wants to incorporate the footnote as part of the confession itself, then by all means proper avenues should be pursued. But to loosely throw around confessional binding with regard to footnotes is dangerous, and the consequences need to be thought through carefully.

Below are a series of things that need to be considered if Synodically we were to adopt this overture, things I hope were discussed before the Overture was adopted.

1.     What is Our Supreme Source of Authority?  Reformed people are incessantly criticized for exalting the confessions over the Word of God. In a month, we will get together as a Synod, and the hot-button topic will be whether we should make a “footnote” confessionally binding as we move to adopt official sub-standards of the URCNA.  But what Bible translation have we adopted in the URCNA? You mean we're going to Overture our body to confessionally bind us to a specific version of the Confessions and then to a substitute footnote from the CRCNA Synod of 1958 while we haven't even guided our people with a proper Bible translation for the eighteen years of our existence? Is this really what we want to communicate to our people and the world, that a footnote has more "binding" status and priority among us than the Scriptures?
2.    What Are Our Priotities? I find it seriously concerning that at Synod London we dealt with the greatest theological aberration of our day in the FV movement and our “substitute statement” at that time only received the status of Pastoral Advice. We were dealing with an aberrant Romish view of justification in the Reformed world, and many at that time cautioned us against imposing on the URCNA extra-confessional statements. So as we answered the FV we gave it the status of advice. Now, some of these same voices are vigorously pushing to confessionally bind us to a footnote over the civil magistrates responsibilities. If the URC becomes unable to fight for and positively advance what is most important, the gospel of the Jesus Christ, throwing that issue just some “pastoral advice,” but then turns around and binds everyone’s consciences over CRCNA footnotes from 1958, we’ve already lost what is most important as a church.

3.      Why Again Are We Bound to Past CRC Decisions?
a.    Wrong Premise:  The premise accepted in this overture is that we are to honor decisions from past CRC synods.  Which ones?  While I certainly respect my history as one who grew up in the CRC, when I joined the URCNA I did not accept lock, stock, and barrel all of their decisions nor did I make vows to do so.  This premise should be challenged.
b.    Recognized Allowance: If the premise of the Overture is accepted, then the following should be considered. In the 1958 Acts of Synod, Redaction of the Belgic Confession, a declaration was made that some alternations may be feasible and necessary in the Belgic Confession itself. With regard to Belgic 36, the synod thanked the Gereformeerde Kerken for a “more acceptable” formulation of the “much disputed” passage of Article 36. It was recognized that the issue was not completely settled and that there was a better movement toward unity on Article 36.  The same kind of spirit should fill our discussion. We shouldn’t view a footnote as providing the final answer to what has been a complex question throughout history.  The CRC has never imposed that kind of status to a footnote, and even recognized the needed charity over what has been recognized as a difficult article.  The words of Rev. Henry Kuiper made in his minority report to the CRC Synod in 1946 are worth citing: 
It must be said that there is no communisitic [one agreed upon] opinion in Reformed circles as to what the precise duty of the State with reference to the first table of the law may be, nor as to what the reciprocal obligations of Church and State are, and that is reason enough why it is unwise at this time to try to incorporate any deliverance touching these matters in our confession which should be the expression of our common faith.
4.    What Again is the Status of a Footnote? In making a footnote binding, we are being asked to do what the entire faculty of Calvin seminary cautioned against.  Article 33 (Acts of Synod, 1936, CRCNA) in a communication from the faculty of Calvin Seminary, Louis Berkhof writes, 
We deem it highly advisable and even necessary, that the inconsistency between Article XXXVI of our Confession and the footnote appended to it be removed, and take the liberty to present the following facts to Synod: For the addition of an explanatory note to an article of the Creed there would seem to be room only in case the article is open to more than one interpretation, and it becomes necessary to determine officially, which of the various interpretations represents the conviction of the Church...If this is really the conviction of the Church, it should find expression in the body of the creed itself, since this is the formal and official declaration of the faith of the Church.  
Notice that the entire faculty of Calvin seminary understood that a footnote is only “explanatory." 
If we want to make it binding, it belongs in the body of the creed itself.
5.    Where is our Historical Awareness?  The overture claims to be accord with our Reformed heritage and past, and yet it wants to lock us into one decision of the CRC’s past without regard for the entire completion of revision, nor future allowance for development of thought toward a more unified understanding of the relationship of church and state. See Part One.

6.  Have we Considered Our Church Order?  Our Church Order states that the “Word of God as “summarized in the Three Forms” is to be preached on a given Lord’s Day.  Isn’t there now a conflict with our agreed upon articles.  The article would now require that we preach the “Word of God as summarized in the Three Forms and Footnotes.”  Preaching footnotes? That's quite a new precedent.

7.  Have We Forgotten About Confessional Ecumenism?  We’ve been trying to unite with other faithful confessionaly Reformed bodies. Has anyone asked the CANRC, or the OPC, or the RCUS, or RCNZ,  how they would feel about us making a footnote from previous CRC decisions concerning Belgic 36 confessionally binding upon everyone who enters into fellowship with us? Specifically, with regard to the CANRC with whom we are in phase 2 ecclesiastical fellowship, their rules state:
When major changes or additions are being considered to the confessions, church government, or liturgy, the churches shall be informed in order that as much consultation can take place as possible before a final decision is taken. 
Have we consulted the CANRC before making a change of this nature, especially if we are on track towards federative unity?  If not, this overture would appear to undermine the entire process of union with the CANRC.

As stated above, it’s one thing to be good with the X’s and O’s of Reformed polity but it requires a lot of  wisdom and prudence in applying these principles while maintaining balance and the priority of the gospel to the profit of the people we serve.  Hopefully these thoughts will help some to be more informed as we evaluate whether it is wise for the URCNA to adopt this Overture. Office bearers always have the responsibility to think carefully about what we are being asked to do in our broader assemblies.

Extra-Confessional Binding & the Belgic 36 Beat Down (1)-Revised

Years ago a Protestant Reformed minister told me that the URCNA was nothing more than the CRCNA of the 1950s. I took exception to that statement but it did make me wonder how much truth was in it. Would the URC be a church of the twenty-first century with its own purposeful Reformed conviction, or would it cling to a point in the CRC trajectory where it felt most comfortable with its past cultural identity? If the latter was true, I knew the URCNA would struggle with identity, soon finding itself having a difficult time being able to distinguish between the essentials of what binds them together in unity with secondary non-confessional issues. It was easy to come out of the CRC as fighters, and the danger remained that if we lost the heart of our gospel fellowship, it wouldn't take much to begin unraveling the newly "United" Reformed churches, especially living in an ever increasing vicious blogosphere and internet world where people can remain largely unaccountable for their actions.

With this in mind, the URC should always be careful to think through the decisions they make today and how these decisions will affect their unity tomorrow. Decisions made by office bearers today without carefully thinking through the consequences of their actions can have devastating effects upon the unity of our federation of churches.

I raise this concern because on June 3-6 the Synod of the URCNA will meet in Visalia, CA.  Included in the proposed agenda is an overture from Classis Central US to make the English-language translations of the Heidelberg Catechism, Belgic Confession of Faith, and Canons of Dort which are included in the 1976 version of the Psalter Hymnal confessional binding.



The following is my feeble attempt to wrestle through the 2k/neo-Calvinist controversy.  This is written with sincere concern for the church and in love.

Last week Carl Trueman interacted with D.G. Hart’s new book on Calvinism: A History, and posted an article with a fair concern of the transformationalist ideals.  Trueman writes,  
Surely it is time to become realistic. It is time to drop the cultural elitism that poses as significant Christian transformation of culture but only really panders to nothing more than middle class tastes and hobbies.  It is time to look again at the New Testament's teaching on the church as a sojourning people where here we have no lasting home."



Grumpy Old Men & The Reformed Tradition
Where are all the young people going? Why do the visitors never seem to stick?  Why have there been so many fights in our church history? Unfortunately, these are common questions in the Reformed tradition.  In my years as a pastor, I have been shocked over how much antipathy there has been toward Reformed churches.  It took me more than a few years to get a handle on why the reaction has been so strong.  The sad reality is that many people have witnessed fighting, church splits, abuses, hatreds, contentions, jealousies, all undergirded by a hard kind of legalism within the confines of a closed community that demonstrates nothing of the joy of Christ.  What are we to think of these things? Are there any legitimate criticisms of the Reformed faith that we should evaluate? 


Good Friday Meditation: THE POPE KILLS CHRIST by Martin Luther

Luther on why the Pope continues to kill Christ, 

"We should learn here that no one should place his trust in men, even if he is in an estate ordained by God. But if we are not to believe nor put our trust in Annas and Caiaphas, how are we to believe or trust the devil, the pope in Rome, the monks in monasteries, or the godless bishops? God so thoroughly forbids putting trust in any man that one should not even trust in those who are in the highest, best, and most secure estates. For no estate on earth has been so gloriously confirmed as was the estate of Annas and Caiaphas.  If Annas and Caiaphas became scoundrels in their order and estate, even though it was the most exalted on earth, then you should learn from this not to esteem any man on the basis of his estate or see.  The papal jurists exalted their pope and said, "non est praesumendum, quod tantae altitudinis apex possit errare"--"It is not to be presumed that the pope in such a lofty station can err."  Against this claim I set the following: Annas and Caiaphas occupy a loftier position and sit on a greater throne than do the pope and the emperor. Yet they not only err but also are scoundrels and knaves--the worst of scoundrels and knaves ever to have lived on earth, for they crucified the Son of God... 


THE PERILS OF SELF PROMOTION: 8 Mistakes of Seminarians & Young Pastors

THE PERILS OF SELF-PROMOTION: 8 Mistakes of Seminarians & Young Pastors
Delivered to Westminster Seminary, CA- URCNA Students

Text: Now Absalom would rise early and stand beside the way to the gate…So Absalom stole the hearts of the men of Israel (2 Sam 15:2).

The peril of self-promotion in the Christian ministry is nothing new.  Jesus himself had to deal with this problem on numerous occasions in his own disciples.  The Son of God became a servant to seek and to save that which was lost, and before him were his own followers often arguing about greatness, fighting over the best seats, and pushing their earthly agendas upon him for their own glory in the here and now.  Jesus took every opportunity to correct this problem, summarily when he said, “whoever desires to be first among you, let him be your slave--just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many (Matt 20:27-28).”
Over the years I have witnessed this problem in the pastoral ministry both in myself and in others.  As I see a new generation of young pastors aspiring to the pulpit ministry, I would like to offer some reflection upon mistakes that are common both to young men training for pulpit ministry and for young pastors.  No one ever warned me of these things, so I hope such a reflection will help us all to remember that our calling is to be servants.
 1. I’ve Got A Hero
We are used to a Christianity that is full of stars, and the Reformed world has some of the most notable.  Combine personality with a robust theology and you have quite an attraction in our day of mindless Christianity. The Reformed world has really become its own little theological Hollywood, and we unite together around the theological giant who has a name.  While nothing is wrong with appreciating, learning from, and implementing the teachings of godly teachers set apart for our training, this does become a problem when we are trying to become that giant. This easily becomes our identity in our formative years.  We think like, act like, and begin to speak like the success who has influenced us the most. We’re afraid to speak apart from that identity. We feel safe within the personality of the hero we have adopted. What becomes of our homiletic training and preparation? We are emboldened in our preaching in so far as we achieved sounding like our hero.

The danger here is evident.  Not only are we guilty of following Apollos, Paul, Sproul, Piper, Beeke, et al, but we have pushed to the side the real agent of blessing in the Christian ministry, the Holy Spirit.  If the ultimate goal of our training and study is to preach Christ, what good is such preparation if we have forgotten the one who bears witness to Christ, even though we have achieved exegetical accuracy through the lens of our hero?   Hywel Jones summarizes the problem well when he concludes that preaching is today driven by the importance of exegetical accuracy and contemporary relevance, but in our attention to Scripture, has the Holy Spirit been forgotten?
 2. I’ve Become, Look at Me
As time goes on, the new pastor begins to realize that the identity he has adopted isn’t working real well in the ministry itself.  It was good for the seminary days, but for some reason, the draw just isn’t happening out at ground zero.  Where is the interest?  Why did it work for my hero and not me?  What often happens is that pastor begins to search for a new hero, or he tries to develop himself as his own new brand of hero.  If he adopts the former, often an overt shift in theological emphasis occurs with the goal of breaking the perceived stagnation. He adopts Piper's satisfication message, Beeke's assurance emphasis, Sproul's holiness of God recovery. Everything becomes built around one of these themes.

If the latter is pursued, the result will be some kind of pastoral make-over.  Excessive attention is given to books, lectures, speaking engagements, sermons, all with the goal of trying to get people to adopt the pastor himself as their hero.  There is a real danger here of theological narcissism, and radical paradigm shifts often follow.  I’ve been amazed in my short time of ministry how many pastors continue to swing from pendulum to pendulum—low liturgy to high, Chuck Smith to Pope Benedict, belief to unbelief. What is most disturbing is how much public attention is given to these theological shifts, along with the readiness to dissect, debate, and dissemble, in public, the former views once held, and with robust passion.
 3. I’m Ready For Debate
Young pastors, especially seminarians, should stay out of, as much as is possible, theological controversies.  As a side note, I also think our churches and seminaries should protect our seminarians from these controversies.  Seminarians are quick to jump into the fight.  I observed recently that a seminary student wrote a chapter in a book on one of the major theological controversies in the Reformed world.  This was poor oversight of this young seminarian and it opened him up to scrutiny before he has even been ordained.  Seminary students have one job, and that is to learn and to be teachable.  Theological controversy will always be around.  Those who are the most humble and teachable in their preparation today will be the greatest defenders of the truth tomorrow.
 4. I’m the Vox Dei
In the Reformed tradition we have a high view of preaching.  The one who proclaims the Word of God is sent by Christ to authoritatively declare his will.  But what happens when that Word is not being heard?  What is the pastor to do when, in the middle of controversy, it seems that no one is heeding the admonitions of the Lord?  There is a view of the pastor as the vox dei that is abusive.  In the midst of controversy, it’s easy for the pastor to brow beat the congregation into submission with the added threat that the people are sinning against God if they do not accept lock, stock and barrel everything the pastor says. 
Controversy can often so easily warp the pastors sermon preparation that he is unable to think, see, or apply Scripture beyond the controversy.  Never does the pastor stop and ask why, in every sermon, am I coming up with the same applications to the current controversy? When the pastor uses the pulpit this way, he has struck the rock sinfully, and will have the slow effect of losing his congregation. I have seen many a pastor end up defrocked from the ministry for such abuse.
5. I’ll Deal With This
The pastor holds an incredible position of power.  He is used to everyone coming to him for the answers.  The young pastor is prone to tackle every single problem in the church. Beware of this, the devil will attack your ministry at the inception with some kind of controversy in the church—a divorce, a mixed marriage, a leadership problem, a discipline case. The pressure for the pastor to get the situation solved immediately, exercise the key of discipline hastily, and take the problem into his own hands is a dangerous one. 
My advice to a young pastor is to make a distinction between those things that pertain to your office and those things that do not. With regard to the later, stay out, with regard to the former, lean heavily upon your elders. They are given to shepherd the congregation, and the pastor is sent to minister the Word and assist in the shepherding of the elders. Pastors who are too involved in disciplines cases and in the minutiae of church life will lose their effectiveness in the pulpit.  We are not micro-managers.  We are shepherds.  For this reason, I believe the pastor should not be the one reading discipline statements from the pulpit.  An elder should do this, if only for the sake of the one being disciplined that he will still be able to receive the preaching of the Word.
6. You Should Call Me
Seminary is an artificial atmosphere. Here students pick-apart, dissect, and “make perfect” the sermon as they are taught by qualified men who the Lord has set apart for this important task.  The student then takes his well-crafted sermon out to the churches, preaches it over and over until it is perfected.  People approach him after the sermon saying things like, “Wow, you are a great preacher. We would love to have someone like you here.”  They mean well.  The people are generally excited about the fresh new seminarian—his life, his excitement, his passion.

After a bit of this, the seminary student begins to take it in.  Everyone has confirmed his gift of being a pastor, there should be no barrier to his receiving of a call.  He begins to think, “Wow, I would love to pastor that church that has received me so well.”  Though not overtly, he is preaching so as to candidate, even though the church has a pastor. He visits, preaches with enthusiasm, and secretly would love to have that pulpit. 

What he has not considered is that the pastor of that was once treated like that too.  He was the young guy on the block, and the honeymoon was really enjoyable. But after years of the warfare, and a current conflict in the church, things have weighed on him.  Pastor is tired. The seminary student and young pastor should realize this dilemma.  Such a praised situation is not the normal life of the ministry.  Be careful not to self-promote when you preach in another pastor’s church.  While you should receive the encouragements from God’s people as a blessing and confirmation of your calling, realize that what you are receiving is not the normal life of the pastorate. 
7. Are You Questioning Me?
Always be willing to ask for forgiveness and be humble.  If you ever get to the point where you cannot accept or receive any criticism, pride has overcome you.  We will sin and make many mistakes along the way, and the willingness to seek for reconciliation is a big qualification of a servant.  There will always be antagonists in the church, and I believe God allows for these thorns in the flesh to keep us humble. We should see in these thorns a representation of ourselves in how we have treated the Lord, being reminded of his unfailing love for us.
I never accepted criticism well in my early years.  A seasoned pastor once reminded me that he was often roasted at the Sunday lunch by his parishioners and that I should get used to this about the ministry, lest I start acting like a cult leader.  I never forgot that advice.
8. Here Is How I Do Things
Inflexibility in matters of indifferent things will kill your ministry.  Be balanced and never forget why you are doing what you are doing.  The letter to church in Ephesus is one to remember.  They were commended for their doctrinal integrity, but were charged for leaving their first love.
What exactly was a leaving of the first love?  Ask yourself, why are you preparing so diligently to become a pastor? Imagine rising early every week to prepare a sermon, working hard, tending to the calling, and forgetting why you are doing these things. Your heart would not be in the work.  This was the problem in Ephesus. It was wonderful they were exposing error, but why were they doing this?  Was it to validate them or was it because they cared deeply for the souls of those who being seduced away into false teaching and things that Christ hates?
We can apply this to ministry.  Are we preaching and teaching to validate us, or are we doing all of these things with the goal that every man would be presented perfect in Christ, as Paul states. If it’s the former, we are merely promoting ourselves, if it’s the later; we are servants in the calling Christ has placed upon us.



We start airing Abounding Grace Radio in Phoenix this Saturday and Sunday 7:30 Am on 1360 KPXQ.

We're still airing in the Pacific Northwest on KARI 550 Monday-Friday, 8:30 am, 2:45 pm, and 8:45 pm.

We are also airing Monday Oct. 8 five times per week at 1:30-2:00 PM on K-Praise 1210AM. We air right after David Jeremiah and before Mark Larson. A great spot indeed!



I realize that writing this post probably does the very thing that I am condemning, but I don't know how else to address the issue.  This past Sunday, Jason Stellman, a former PCA Reformed minister, was received into the Roman Catholic communion.  He has posted his story of journey to Rome on the Called to Communion website. Painful, but not surprising. 

Many responses have been provided suggesting a variety of different motives for Jason's departure--some even suggesting he doesn't understand the gospel.  I did a write-up a few months back attempting to address what I believe is the crucial consequence of his departure. 

Since that time, I have followed Jason on Facebook and his blog.  When it first broke open, Jason demonstrated some kind of remorse. He apologized to people, expressed grief to those whom he has hurt in his church, home, community, etc., and he seemed generally humble by what he knew was a radical shift in his theology. 
But that day of remorse was short lived.  At first Jason claimed that he would remain silent in light of the plethora of degrading responses he was receiving.  Reason?  Jason responded that his sanctification was being tested (mortal sins, purgatory, etc., obviously have serious consequences to an unsanctified life). But this too didn't last very long. 

Now Jason is back and bolder than ever.  From the Calvary Road (Calvary Chapel that is), to debating the fine points of election and covenant theology, to fighting the Federal Visionists, to now swimming the Tiber, Jason is now ready to take on all his former Protestant friends and debate them on how they have all read Paul wrongly on justifying faith, and assumed too much in adopting Scripture as an alone authority.  Jason is ready to dissect, debate, and dissemble, in public, his former views he once held, and with robust passion.  The Roman door is now open, Luther is now the door-stop, and Called to Communion has a new poster boy, as Jason summons us all to consider his insurmountable conclusion that has lead him home. 

His old, loyal friends are standing back in shock. We remember reading his public testimony of why he left Calvary Chapel.  Powerful reading. Jason became the poster boy for the anti-Calvary Chapel movement. We were convinced, but now we are confused. Can you really begin with Hawaiian shirts, guitars, and Pope Smith (as Jason used to call him), and end up satisfied with collars, beads, and Pope Benedict XVI?  What is left except to become a poster boy for yourself? We would surely call that agnosticism.
I write this to make a plea with those who are still engaging Jason, listening to him, or considering following his path.  Look at the real problem here.  The radical nature of the paradigm shifts that have taken place in Jason's short life should say something.  And the question of why Jason has to make every shift a public event with public attention should say even more.  How much attention does Jason really need?

How Jason broke so quickly out of remorse for hurting an entire congregation and now has so boldly engaged his interlocuters on Called to Communion, Green Baggins, and his blog should earn some discernment from those who are reading. This all exposes a need for attention. It seems disingenuous for Jason to make the case that he as relinquished all autonomy in joining Rome when the result is this kind of theological narcissism.
Jason did understand the gospel and decided it was not the answer for him. I repeat, it was not that he misunderstood it, and has departed in ignorance. Jason grasped it, confessed it, was ordained to it, promised to defend it, and then defected consciously from the system of doctrine he promised to uphold.

We've considered the Roman claims, tested them by the Word, and rejected them. Our confession stands because the Word stands. This doesn't mean that the issues are not worth engaging. They are. This doesn't mean that the Romanist claims aren't worth refuting. They are. It's that Jason isn't the fellow with whom we should be having this debate, if only for his sake. There is a bigger problem that the bigger picture exposes. We should be conscious of those who are carried about by every wind of doctrine. The most loving thing we could do for Jason right now is to stop engaging him.


Sabbath Meditation: Why You Should Go to Church

Psalm 84 “How lovely is your tabernacle, O LORD of hosts.” The word tabernacle means dwelling place.  The tabernacle was the place that God had chosen to come down and meet with his people in the wilderness.  The God of heaven and earth had descended to meet with his people that they might call upon his name and worship him in the beauty of his holiness.
Notice the fervency of the Psalmist, he is describing his love to come to worship. Deep within his being he longs, yes, even faints to think about the worship of God. We often think of OT worship as full of requirements, laws, and sacrifices so that there must have been no joy in coming to worship. But here the psalmist is rebuking the idea that the worship of God was some sort of chore, or some hard demand God put upon his people. That is not what it was at all.  He is describing that he found coming to the LORD’s house as the exact opposite, it’s lovely. How lovely is your tabernacle! It as if he says, “The worship of the Lord thrills my soul; it is my greatest passion, to be where God dwells. The worship of you O Lord is the most satisfying thing I have ever done with my life.”


Great News! Abounding Grace Radio will now be airing in the San Diego, CA Area and Phoenix, AZ.  Will have more info on times and dates soon.  But we thank the Lord for the opportunity to reach thousands with the gospel and to help direct listeners to Reformed churches in their area.  VISIT www.agradio.org for more info.


Challenge: What two things don't belong together in this picture?   
I was going through some old pictures and found this. Since I have moved on from Lynden, I thought I would provide one final resource page for those who are still flirting with the Saddleback model of doing church.  The following are series of articles I did over the years that were meant to interact with the North County Christ the King (NCCTK) model of Christian ministry, helping people to think through the issues and seek to find churches that are Biblically and confessionally honoring to the Lord Jesus.  Here they are:

My Visit to NCCTK: The Off Roading Worship Experience

My Critique:
Part One: Going Off-Roading With God (Part One)
Part Two: Going Off Roading With God (Part Two)

The LYNDEN Church Paradigm Series:



I have been absent from the blog world over the past year, especially since I accepted a call to be the preaching pastor of the Escondido URC.  Now that I am set-up in Escondido, I plan to return to weekly blogging about church life, Christian culture, evangelical fads, and so on. You will notice that the blog has been completely updated.  There is a navigation bar added with Abounding Grace Radio and the Escondido URC.  Also, my good friend R. Scott Clark has brought the Heidelblog back.  The blog world should get interesting again. Don't forget to comment!


Called to the Escondido United Reformed Church

Big changes coming for us as I accepted a call today to be the preaching pastor in the Escondido United Reformed Church.  This is probably the most difficult decision I have ever had to make.  My wife and I are leaving behind a wonderful church family in Lynden, but we are also greatly excited to minister to the saints in Escondido.  Please pray for us during this time of transition.  Most of all, pray that the Lord would send a mighty preacher of the gospel to the Lynden URC.  We have had eight amazing years ministering in Lynden.  We love the saints here dearly but couldn't escape the Lord's call to come and preach the gospel in the Escondido URC.  We look forward to ministering to this new church family.