(Tim) This is the sixth in a series of posts critiquing an article promoting woman deacons written by Tim Keller for byFaith magazine. (Here are installments one, two, three, four, five, and six.) If you've already read the fifth in the series titled, Critique of Pastor Keller's promotion of woman deacons, part 5: RPCES history in need of correction..., please note this significant statement has now been added to that post:
Researching this matter, I've spoken to one of the RPCES fathers added to the Committee and he's confirmed the record of the Minutes, saying he remembers no vote on women deacons at the 154th Synod, let alone a motion approving women deacons being "narrowly defeated." The matter was recommitted.
It was the motion to add women to denominational boards and committees that was "narrowly defeated."
This is additional corroboration of my contention that, in addition to Phil Ryken, Tim Keller also has been in error in his handling of the historical record as he gives himself to advocacy of woman deacons within the PCA...
All of us must recommit ourselves to good scholarship in our publications, particularly when we're citing the historical record in our advocacy of casting off historical commitments of the church. It's rare that the past can be cited in favor of movements promoted by feminist ideologues. And no, I'm not referring to any men in the PCA when I talk about "feminist ideologues." Rather, I'm saying the movement toward feminist compromise in the PCA is anything but creative or original in its initiatives, and that much of what is being pawned off on us as reform, today, is the feminist world remaking the church into her image and likeness.
Normally, the orthodox Protestant church is not the best place to look for statements in support of modern ideologies and purported reform movements in harmony with those ideologies.