By way of further answer to the complaint and all of
its paragraphs Sebastian would affirmative allege as follows:
1. The Resolution adopted by Sebastian is thoroughly in keeping with
the reformed historical and traditional Confessions of the Presbyterian
Church that:
a. Jesus Christ alone is Lord of the Church and the way to salvation
for all who will receive Him.
- i . . . The remembrance of that day, and the judgment to be
executed in it, is not only a bridle by which our carnal lusts are
restrained, but also such inestimable comfort that neither the
threatening of worldly princes, nor the fear of present danger or of
temporal death, may move us to renounce and forsake that blessed
society which we, the members, have with our Head and only Mediator,
Christ Jesus; whom we confess and avow to be the promised messiah,
the only head of his Kirk, our just Lawgiver, our only High Priest,
Advocate, and Mediator. To which honors and offices, if man or angel
presume to intrude themselves, we utterly detest and abhor them, as
blasphemous to our sovereign and supreme Governor, Christ Jesus. The
Scot's Confession, Chapter XI (Book of Confessions 3.11).
- ii . . . It is therefore essential for us to lay hold on Christ
Jesus, in his righteousness and his atonement, since he is the end
and consummation of the Law and since it is by him that we are set
at liberty so that the curse of God may not fall upon us, even
though we do not fulfill the Law in all points. For as God the
Father beholds us in the body of his Son Christ Jesus, he accepts
our imperfect obedience as if it were perfect, and covers our works,
which are defiled with many stains with the righteousness of his
Son. We do not mean that we are so set at liberty that we owe no
obedience to the Law - for we have already acknowledged its place -
but we affirm that no man on earth, with the sole exception of
Christ Jesus, has given, gives, or shall give in action that
obedience to the Law which the Law requires. The Scot's confession,
Chapter XV (Book of Confessions 3.15).
- iii . . . Q.18 Who is this mediator who is at the same time true
God and a true and perfectly righteous man?
- A. Our Lord Jesus Christ, who is freely given to us for complete
redemption and righteousness.
- Q.19 Whence do you know this?
- A. From the holy gospel, which God himself revealed in the
beginning in the Garden of Eden, afterward proclaimed through the
holy patriarchs and prophets and foreshadowed through the sacrifices
and other rites of the Old Covenant, and finally fulfilled through
his own well-beloved Son.
- Q.20 Will all men, then, be saved through Christ as they became
lost through Adam?
- A. No. Only those who, by true faith, are incorporated into him
and accept all his benefits.
- Q.29 Why is the Son of God called JESUS, which means SAVIOR?
- A. Because he saves us from our sins, and because salvation is to
be sought or found in no other. The Heidelberg Catechism, Q.
18,19,20 and 29 (Book of Confessions, 4.018, 4.019, 4.020 and
4.029).
- iv . . . GOD ALONE IS TO BE INVOKED THROUGH THE MEDIATION OF
CHRIST ALONE. . . In all crises and trials of our life we call upon
him alone, and that by the mediation of our only mediator and
intercessor, Jesus Christ. The Second Helvetic Confession, Chapter V
(Book of Confessions 5.077).
- v. JESUS CHRIST IS THE ONLY SAVIOR OF THE WORLD, AND THE TRUE
AWAITED MESSIAH. The Second Helvetic Confession, Chapter XI (Book of
Confessions 5.024).
- vi. It pleased God, in his eternal purpose, to choose and ordain
the Lord Jesus, his only begotten Son, to be the Mediator between
God and Man, the prophet, priest and king; the head and Savior of
his Church, the heir of all things, and judge of the world; unto
whom he did, from all eternity, give a people to be his seed, and to
be by him in time redeemed, called, justified, sanctified, and
glorified . . . TheWestminster Confession of Faith, Chapter VIII
(Book of Confessions, 6.043).
- vii. Q. 41 Why was our Mediator called Jesus?
- A. Our Mediator was called Jesus, because he saveth his people
from their sins.
- Q. 42 Why was our Mediator called Christ?
- A. Our Mediator was called Christ because he was anointed with
the Holy Ghost above measure; and so set apart and fully furnished
with all authority and ability, to execute the office of prophet,
priest, and king of his church, in the estate both of his
humiliation and exaltation. The Larger Catechism (Book of
Confessions 7.151 and 7.152).
- viii. "I am the way, and the truth, and the life; no one
comes to the Father, but by me." (John 14.6). "Truly,
truly, I say to you, he who does not enter the sheepfold by the door
but climbs in by another way, that man is a thief and a robber . .
.. I am the door; if anyone enters by me, he will be saved."
(John 10:1,9). The Theological Declaration of Barmen, Section II
(Book of Confessions 8.10).
- ix. The risen Christ is the Savior for all men. Those joined to
him by faith are set right with God and commissioned to serve as his
reconciling community. Christ is the head of this community, the
Church, which began with the apostles and continues through all
generations. The Confession of 1967, Part I (Book of Confessions
9.10).
b. That Holy Scripture is the revealed Word of the one triune
God, and the Church's only infallible rule of faith and life.
- i. The notes of the true Kirk, therefore, we believe, confess,
and avow to be: first, the true preaching of the Word of God, in
which God has revealed himself to us, as the writings of the
prophets and apostles declare. The Scot's Confession, Chapter XVIII
(Book of Confessions 3.18).
- ii. As we believe and confess the Scriptures of God sufficient to
instruct and make perfect the man of God, so do we affirm and avow
their authority to be from God, and not to depend on men or angels.
The Scot's Confession, Chapter XIX (Book of Confessions 3.19).
- iii. Q.19 Whence do you know this?
- A. From the holy gospel, which God himself revealed in the
beginning in the Garden of Eden, afterward proclaimed through holy
patriarchs and prophets and foreshadowed through the sacrifices and
other rites of the Old Covenant, and finally fulfilled through his
own well-beloved son. The Heidelberg Catechism, Part II (Book of
Confessions 4.019).
- iv. Q.22 What, then, must a Christian believe?
- A. All that is promised us in the gospel, a summary of which is
taught us in the Articles of the Apostle's Creed, our universally
acknowledged confession of faith. The Heidelberg Catechism Part II
(Book of Confessions 4.022).
- v. We believe and confess the canonical scriptures of the holy
prophets and apostles of both Testaments to be the true Word of God,
and to have sufficient authority of themselves, not of men. For God
himself spoke to the fathers, prophets, apostles, and still speaks
to us through the Holy Scriptures. And in this Holy Scripture, the
universal Church of Christ has the most complete exposition of all
that pertains to a saving faith, and also to the framing of a life
acceptable to God; and in this respect it is expressly commanded by
God that nothing be either added to or taken away from the same. The
Second Helvetic Confession, Chapter 1 (Book of Confessions 5.001 and
5.002).
- vi. Under the name of Holy Scripture, or the Word of God
written, are now contained all the books of the Old and New
Testaments, which are these; [lists books of Old and New
Testaments.] All which are given by the inspiration of God, to be
the rule of faith and life. The Westminster Confession of Faith,
Chapter 1 (Book of Confessions 6.002).
- vii. We may be moved and induced by the testimony of the Church
to a high and reverent esteem for the Holy Scripture; and the
heavenliness of the matter, the efficacy of the doctrine, the
majesty of the style, the consent of all the parts, the scope of the
whole (which is to give all glory to God), the full discovery it
makes of the only way of man's salvation, the many other
incomparable excellencies, and the entire perfection thereof, are
arguments whereby it doth abundantly evidence itself to be the Word
of God; yet, notwithstanding, our full persuasion and assurance of
the infallible truth and divine authority thereof, is from the
inward work of the Holy Spirit, bearing witness by and with the Word
in our hearts. Westminster Confession of Faith, Chapter 1 (Book of
Confessions 6.005).
- viii. Q.2 What rule hath God given to direct us how we may
glorify and enjoy him?
- A. The Word of God which is contained in the Scriptures of the
Old and New Testaments is the only rule to direct us how we may
glorify and enjoy him. The Shorter Catechism (Book of Confessions
7.002).
- ix. Q.3 What is the Word of God?
- A. The holy scriptures of the Old and New Testaments are the Word
of God, the only rule of faith and obedience. The Larger Catechism
(Book of Confessions 7.113).
- x. The Bible
- The one sufficient revelation of God is Jesus Christ, the Word
of God incarnate, to whom the Holy Spirit bears unique and
authoritative witness through the Holy Scriptures, which are
received and obeyed as the Word of God written. The Scriptures are
not a witness among others, but the witness without parallel. The
Church has received the books of the Old and New Testaments as
prophetic and apostolic testimony in which it hears the word of God
and by which its faith and obedience are nourished and regulated.
The Confession of 1967, Section C.2 (Book of Confessions 9.27).
- xi. Q.9. How many persons are there in the Godhead?
- A. There be three persons in the Godhead: the Father, the Son
and the Holy Ghost; and these three are one true, eternal God, the
same in substance, equal in power and glory; although distinguished
by their personal properties. (The Larger Catechism, Book of
Confessions 7.119).
- xii. Q.6. How many Persons are there in the Godhead?
- A. There be three persons in the Godhead: the Father, the Son and
the Holy Ghost; and these three are one God, the same in substance,
equal in power and glory. (The Shorter Catechism, Book of
Confessions 7.006).
- xiii. . . . we trust in the one triune God, the Holy One of
Israel. . . (The Statement, Book of Confessions10.1).
c. That God's people are called to holiness in all areas of
life. This includes honoring the sanctity of marriage between a man and
a woman, the only relationship within which sexual activity is
appropriate.
- i . . . . For we most boldly affirm that it is blasphemy to say
that Christ abides in the hearts of those in whom is no spirit of
sanctification. Therefore we do not hesitate to affirm that
murderers, oppressors, cruel persecutors, adulterers, filthy
persons, idolaters, drunkards, thieves, and all workers of inequity,
have neither true faith nor anything of the Spirit of the Lord
Jesus, so long as they obstinately continue in wickedness. The
Scot's Confession, Chapter XIII (Book of Confessions 3.13).
- ii. We confess and acknowledge that God has given to man his
holy law, in which not only all such works as displease and offend
his godly majesty are forbidden, but also those which please him and
which he has promised to reward are commanded. The Scot's
Confession, Chapter XIV (Book of Confessions 3.14).
- iii. Q.87 Can those who do not turn to God from their ungrateful,
impenitent life be saved?
- A. Certainly not! Scripture says, "Surely you know that the
unjust will never come into possession of the Kingdom of God. Make
no mistake: no fornicator or idolater, none who are guilty of either
adultery or of homosexual perversion, no thieves or grabbers or
drunkards or slanderers or swindlers, will possess the Kingdom of
God." The Heidelberg Catechism, Part II (Book of Confessions
4.087).
- iv. Q.108 What does the seventh commandant teach?
- A. That all unchastity is condemned by God, and that we should
therefore detest it from the heart, and live chaste and disciplined
lives, whether in holy wedlock or in single life. The Heidelberg
Catechism, Part III (Book of Confessions 4.108).
- v. Not any one may be elected, but capable men distinguished by
sufficient consecrated learning, pious eloquence, simple wisdom,
lastly, by moderation and an honorable reputation, according to that
apostolic rule which is compiled by the apostle in I Timothy,
Chapter 3, and Titus, Chapter 1. The Second Helvetic Confession,
Chapter XVIII (Book of Confessions 5.150).
- vi. 1. Repentance unto life is an evangelical grace, the
doctrine whereof is to be preached by every minister of the gospel,
as well as that of faith in Christ.
- 2. By it a sinner, out of the sight and sense, not only of the
danger, but also of the filthiness and odiousness of his sins, as
contrary to the holy nature and righteous law of God, and upon the
apprehension of his mercy in Christ to such as are penitent, so
grieves for, and hates his sins, as to turn from them all unto God,
purposing an endeavoring to walk with him in all the ways of his
commandments.
- 5. Men ought not to content themselves with a general
repentance, but it is every man's duty to endeavor to repent of his
particular sins particularly. The Westminster Confession of Faith,
Chapter XV (Book of Confessions 6.081, 6.082, 6.085).
- vii. They who, upon pretense of Christian liberty, do practice
any sin, or cherish any lust, do thereby destroy the end of
Christian liberty; which is , that, being delivered out of the hand
of our enemies, we might serve the Lord without fear, in holiness
and righteousness before him, all the days of our life. The
Westminster Confession of Faith, Chapter XX (Book of Confessions
6.110).
- viii. 1. Christian marriage is an institution ordained by God,
blessed by our Lord Jesus Christ, established and sanctified for the
happiness and welfare of mankind, into which spiritual and physical
union one man and one woman enter... The Westminster Confession of
Faith, Chapter XXIV (Book of Confessions 6.131)
- ix Q.71 What is required in the Seventh Commandment?
- A. The Seventh Commandment requireth the preservation of our own
and our neighbor's chastity, in heart, speech, and behavior. The
Shorter Catechism (Book of Confessions 7.071).
- x. Q.137 Which is the Seventh Commandment?
- A. The Seventh Commandment is , "Thou shalt not commit
adultery."
- Q.138 What are the duties required in the Seventh Commandment?
- A. The duties required in the Seventh Commandment are: chastity
in body, mind, affections, words, and behavior, and the preservation
of it in ourselves and others; watchfulness over the eyes and all
the senses; temperance, keeping of chaste company, modesty in
apparel, marriage by those that have the gift of continency,
conjugal love, and cohabitation; diligent labor in our callings;
shunning of all occasions of uncleanness, and resisting temptations
thereunto. The Larger Catechism (Book of Confessions 7.247 and
7.248).
- xi. Q.139 What are the sins forbidden in the Seventh
Commandment?
- A. The sins forbidden in the Seventh Commandment, besides the
neglect of the duties required, are: adultery, fornication, rape,
incest, sodomy, and all unnatural lusts . . . The Larger Catechism
(Book of Confession 7.249).
d. The leaders of Christ's Church are called to uphold these
confessions and to be people who are chaste in singleness and faithful
within the covenant of marriage.
- i. See preceding Section (c) references which call upon all
Christians to live lives that are chaste in singleness and faithful
to marriage. If this is incumbent upon all believers, it should be
even more so on church leadership.
- ii. a. Those who are called to office in the church are to lead a
life in obedience to Scripture and in conformity to the historic
confessional standards of the church. Among these standards is the
requirement to live either in fidelity within the covenant of
marriage between a man and a woman, or chastity in singleness.
Persons refusing to repent of any self-acknowledged practice which
the confessions call sin shall not be ordained an/or installed as
deacons, elders, or ministers of the Word and Sacrament. (Book of
Order, G-6.0106(b)).
3. The gravamin of Complainant's allegations is that the resolution of
Sebastian deprives Church members of their right to freedom of
conscience. The Complainant fails, however, to state with any
particularity what specific portions of the Resolution he finds
objectionable, and of how they run contrary to his conscience.
4. Freedom of conscience as contemplated within the Presbyterian
tradition does not include the right of an individual to renounce the
authority and/or commands of scripture.
5. Complainant alleges that "God does not want us to be robots who
act according to programmed instructions . . . If God does not demand
mindless submission from us, neither should the Church demand it".
In so alleging Complainant seeks to elevate a distorted view of "freedom
of conscience" above the commands of scripture and the reformed
traditions of our faith.
6. This "anything goes" mentality is also reflected in the
Complainant's allegation that "the Resolution is oppressive, it
infringes on the unity of the unity of the Church and its call to
openness (G-30401) [sic]; it infringes on the rights and views of others
within the Church thus discouraging inclusiveness and full participation
within its membership with respect to those members who may hold
'different theological positions' as expressed in G-4.0403".
Section G-3.0401 of the Book of Order does not refer to openness per se,
but rather to "a new openness to the presence of God in the Church
and in the world, to more fundamental obedience, and to a more joyous
celebration in worship and work." In referring to Section G-4.0403
as guarantying "full participation within its membership with
respect to those members who may hold 'different theological positions'",
Complainant neglects the qualification contained in this Section that
these "different theological positions" must be consistent
with the reformed tradition.
7. The Complainant alleges that the Pastor and Elders who support the
Resolution have misled the members of the Sebastian Church and that the
Resolution is "conservative ideology crafted to make a political
statement". The Complainant, however, fails to state any
particulars with respect to this sweeping allegation. Sebastian
affirmatively alleges that the Resolution is a statement consistent in
all respects with scripture and the Reformed tradition. It is ironic
that the Complainant, in advocating his freedom of conscience,
challenges the right of the Elders of Sebastian to exercise their
conscience in conformity with the Reformed tradition. As was stated in
the theological declaration of Barmen (Book of Confessions 8.18), "We
reject the false doctrine, as though the Church were permitted to
abandon the form of its message and order to its own pleasure or to
changes in prevailing ideological and political convictions".
8. Complainant intimates that because the average age of Sebastian's
membership exceeds seventy years, that the congregation has in some way
been manipulated and misled by the Session and Pastor. This allegation
can only be viewed as advocating age discrimination. It is absurd to
suggest that those seventy years of age and older should have no
meaningful participation in the life of their Church and should instead
leave these duties to younger individuals.
9. The Complainant also alleges that two members of the Session have
only been on the Session for five months. Complainant insinuates that
because of this their vote for the Resolution should count for less (or
nothing at all). Complainant feels important Session matters should be
left to more experienced Elders, like himself. indeed, it is obvious
from the complaint that the Complainant seeks to impose his viewpoint on
Sebastian as the sole arbiter of what is right and proper, in
contravention to the very values he purports to espouse.
10. It is entirely appropriate for Sebastian to have taken the action
it did, enacting the Resolution in these times when the core values of
our faith are under attack. As stated in the Confessional nature of the
Church Report, Sub-Section B, the Time for Confession:
"Throughout the history of the Christian movement churches have
written confessions of faith because they feel that they must do so, not
just because they think it would be a good idea. Confessions of faith
may result from a sense of urgent need to correct some distortion of the
truth and claim of the gospel that threatens the integrity of the
church's faith and life from within the church. They may result from
some political or cultural movement outside the church that openly
attacks or subtly seeks to compromise its commitment to the gospel . . .".
WHEREFORE, Sebastian requests the Permanent Judicial Commission
of the Central Florida Presbytery to enter an order in this cause
finding no irregularities have occurred, and that the Resolution
complained of is consistent with Scripture, the Constitution and the
Reformed traditions of the Presbyterian Church (USA).
I HEREBY CERTIFY that the original of this document has been
provided by U.S. Mail this 11th day of December, 2001, to: Dr. Dale L.
Heaton, Moderator of PJC, 1865 Friar's Court, Titusville, FL 32796; and
a copy has been provided to : Norman F. Blessing, 729 Horizon Terrace,
Sebastian, FL 32958-6525; John Coventry Smith, Jr., Esq., 306 Palmetto
Lane, Largo, FL 33770, Attorney for Mr. Blessing; David C. Smith,
Kilpatrick Stockton, 1001 W. 4th St., Winston-Salem, NC 21701-2400,
Co-Counsel for Mr. Blessing; Rev. Alan J. Pickering, Stated Clerk,
Presbytery of Tampa Bay, 720 N. Shore Drive, N.E., St. Petersburg, FL
33701-2622, Co-Counsel for Mr. Blessing; Mindy Serafin, Clerk of
Session, First Presbyterian Church of Sebastian, P.O. Box 781689,
Sebastian, FL 32978-1689; and to Reverend Eleanor B. Lea, 103 Harbor
Point Drive, Sebastian, FL 32958. |