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10/28/2026

Faith Without Works?

James 2:14

“What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?”

Today we begin our study of perhaps the most controversial passages in the book of James—namely, his discussion of faith and works. James 2:14–26 served as a central text during the Reformation debate over the doctrine of justification. Even today, many Roman Catholic apologists will marshal these verses in an attempt to refute the Protestant insistence that we are declared righteous in the sight of God by faith alone in Christ alone.

Rightly understanding James’ teaching in this passage requires us to set it in the context of the entire letter. When we do that, we see that while James certainly highlights good works, he is as committed to the centrality of faith in Christ as is the Apostle Paul. The first teaching that James offers concerns the role of trials in strengthening our faith (1:2–4). James well understands that it is not our good works that save us but rather our reception by faith of the “implanted word”—the gospel (v. 21). He talks about faith as something that we must hold on to (2:1), and he agrees with Paul that faith is a gift given to those whom God has chosen (v. 5; see Eph. 2:8–9). Clearly, then, James understands that those who will receive mercy in the final judgment are those who have trusted only in Christ (James 2:13).

Since faith in the Lord Jesus Christ alone will save us from the wrath of God, we need to know what constitutes true, saving faith. James 2:14–26 helps us immensely here, demonstrating that a mere claim to trust in Christ is by itself insufficient to save us. This is evident right away in verse 14, where James puts forward an individual who “says he has faith but does not have works.” John Calvin notes that James here “speaks of false profession of faith: for he does not begin thus, ‘If any one has faith;’ but, ‘If any says that he has faith;’ by which he certainly intimates that hypocrites boast of the empty name of faith, which really does not belong to them.” James sets forth the example of someone who says that he has faith and yet lacks good works and asks whether “that [kind of] faith” can save him. The expected answer is, “No, it cannot.”

James has already said that we must be doers of the Word and not hearers only, lest we deceive ourselves into thinking that we are right with God (1:22). His teaching on the nature of saving faith in 2:14–26 concretely applies this principle. The one who claims faith but does not do what God’s Word says is only a hearer, not a doer who has really trusted in Christ.

Coram Deo Living before the face of God

Dr. R.C. Sproul writes: “Faith that yields no deeds is not saving faith. The New Testament does not teach justification by the profession of faith or the claim to faith; it teaches justification by the possession of true faith.” Many people claim to trust in Jesus but live lives that are wholly at odds with their profession. Such persons have deceived themselves. May we not be counted among them.

10/27/2026

The Fruit of Faith and the Evidence of Grace
by Brian Cosby

One of the greatest blessings that God grants to His people in this life is the assurance of salvation. To know that our sins are forgiven, that we belong to Christ, and that eternal life is ours through Him brings deep peace and joy to the Christian heart. Yet assurance is often misunderstood. Some ground their confidence in fleeting emotions, spiritual experiences, or moral performance. Others, reacting against this error, become hesitant to speak of any evidences of grace at all, fearing that such emphasis undermines justification by faith alone.

Scripture, however, teaches that the believer’s assurance rests ultimately and entirely on Jesus Christ—His person, His finished work, and the promises of the gospel. But at the same time, the Bible teaches that the fruits of faith serve as confirming evidences that God is truly at work within us.

In his first epistle, the Apostle John emphasizes this theme, pointing believers to the marks of grace—obedience, repentance, and love for others—as evidences of genuine spiritual life. These fruits do not replace Christ as the foundation of assurance. Rather, they strengthen and support assurance by demonstrating the reality of saving faith. As the Westminster Confession of Faith states, assurance is grounded on “the divine truth of the promises of salvation,” but it is also strengthened by “the inward evidence of those graces unto which these promises are made” (18.2).

In an age marked by superficial professions of faith and widespread spiritual confusion, Christians need this biblical balance. We must avoid both presumption and despair. True assurance is a Spirit-wrought confidence rooted in Christ and confirmed by God’s transforming work of grace.

To help Christians discern genuine faith, the Apostle John presents a series of spiritual tests or evidences in his first epistle. These are intended not to drive tender consciences into despair but to distinguish true faith from false profession. Throughout the letter, three major themes repeatedly emerge: (1) obedience to God, (2) repentance of sin, and (3) love for God and God’s people. These are the fruits of faith and evidences of grace.

Obedience as an Evidence of Grace
Genuine believers desire to obey God. John writes: “And by this we know that we have come to know him, if we keep his commandments” (1 John 2:3). John does not say that obedience earns salvation. Rather, obedience demonstrates that we truly believe. The false teachers troubling the early church apparently claimed spiritual knowledge while living ungodly lives. John firmly rejects such hypocrisy: “Whoever says ‘I know him’ but does not keep his commandments is a liar, and the truth is not in him” (v. 4). Saving grace does not merely alter one’s external identity or religious affiliation; it transforms the heart.

Our confidence before God rests entirely on Jesus Christ—His perfect life of righteousness, His atoning death, His glorious resurrection, and His unfailing promises.
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Regeneration produces new desires, new affections, and a new orientation toward God and His law. The Christian no longer views God’s commandments as harsh burdens. John later writes: “For this is the love of God, that we keep his commandments. And his commandments are not burdensome” (5:3). This does not mean that obedience is effortless. Christians still battle the flesh, the devil, and the sinful world. Yet there is now a sincere desire to please and obey God. Even when believers fail, they grieve over sin and long for greater holiness. This distinction is crucial: The evidence of grace is not perfection but direction. A compass needle might tremble or momentarily shift because of external interference, but it consistently points north. In the same way, the true believer might stumble, struggle, and battle temptation, yet the overall direction of his life increasingly points toward God. This obedience strengthens assurance because it reveals the Spirit’s sanctifying work within us. When believers see God producing greater holiness, increasing self-control, and growing submission to His Word, they gain confirming evidence that grace is truly present.

Repentance and the Christian Life
Genuine believers do not live in settled rebellion against God. John writes: “No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him” (1 John 3:6). At first glance, these words might seem troubling. Is John teaching sinless perfection? Clearly not, since earlier he acknowledged that believers still sin (1:8). The key lies in understanding John’s emphasis on habitual, ongoing patterns of unrepentant sin. The Christian cannot comfortably remain in rebellion against God because the seed of faith and of eternal life has been planted within him. John explains: “No one born of God makes a practice of sinning, for God’s seed abides in him” (3:9).

Repentance itself is evidence of grace. The unregenerate heart may fear consequences, but it does not truly mourn sin as an offense against God. The believer, however, experiences godly sorrow. He longs to forsake sin because he desires fellowship with the Lord. Many tender Christians struggle here. They experience ongoing battles with temptation and fear that they are not truly saved. Yet often the very grief they feel over sin is evidence of spiritual life. Dead hearts do not battle against or mourn sin. Thomas Watson once wrote, “Repentance is a grace of God’s Spirit whereby a sinner is inwardly humbled and visibly reformed.” This ongoing posture of repentance confirms the presence of genuine faith.

Love for God and His People
Perhaps no theme is more central in 1 John than love. John writes: “We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death” (3:14). This is one of the clearest evidences of regeneration in the entire New Testament. The new birth produces love for God and God’s people.

Why is this so significant? Because Christian love is supernatural. The natural human heart is fundamentally self-centered. But genuine sacrificial love flows from God Himself: “Beloved, let us love one another, for love is from God” (4:7). The believer increasingly reflects the character of the God who first loved him—a love displayed in the giving of God’s only begotten Son. Christ’s sacrificial love becomes the pattern for Christian relationships. Believers care for one another, bear one another’s burdens, forgive one another, and seek one another’s spiritual good.

Genuine believers increasingly desire unity, reconciliation, and sacrificial care for God’s people. One of the sweetest confirmations of grace often comes through the fellowship of the church. As believers worship together, pray together, serve together, and encourage one another, they experience tangible evidence of God’s transforming work in their lives.

The Danger of False Assurance
John’s emphasis on these evidences of grace also serves another important purpose—exposing false assurance. Throughout church history, many have professed faith while lacking genuine conversion. Jesus warned, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven” (Matt. 7:21). False assurance is spiritually dangerous because it gives peace to those who remain outside Christ.

John combats this danger by showing that authentic faith produces real transformation. Saving faith bears fruit, as James writes: “So also faith by itself, if it does not have works, is dead” (2:17). Many assume that they are Christians because they prayed a prayer, walked an aisle, or grew up in church. Yet Scripture consistently teaches that regeneration changes a person’s life. The presence of obedience, repentance, and love does not save us, but their total absence reveals a spiritually dead heart. We must affirm justification by faith alone through Christ alone while also emphasizing the necessity of sanctification as evidence of genuine salvation. The God who justifies also sanctifies. As Christians grow in holiness, they increasingly experience the comforting assurance that God is truly at work within them.

Encouragement for Struggling Believers
Many sincere Christians struggle with weak assurance. They see remaining sin and fear that they are not truly saved. John’s letter provides profound encouragement for such believers.

The question is not whether your faith is perfect but whether it is real. Do you grieve over sin? Do you desire to obey Christ? Do you love God and His people? Do you keep returning to Christ for mercy? These are evidences of grace. Even weak faith unites the soul to a strong Savior. Believers should therefore not despise small beginnings. Sanctification is progressive—spiritual fruit develops gradually over time. A young tree may bear limited fruit at first, yet its life is genuine and growing.

The doctrine of assurance requires biblical balance. Our confidence before God rests entirely on Jesus Christ—His perfect life of righteousness, His atoning death, His glorious resurrection, and His unfailing promises. Nothing in ourselves can serve as the foundation of salvation. Yet Scripture also teaches that genuine faith produces visible fruit. In 1 John, obedience, repentance, and love for God’s people function as confirming evidences of grace. These marks do not replace Christ as the basis of assurance. Rather, they strengthen and support assurance by revealing the Spirit’s transforming work within us. And the fruits of faith, though imperfect in this life, serve as precious reminders that “he who began a good work in you will bring it to completion at the day of Jesus Christ” (Phil. 1:6).

Dr. Brian H. Cosby is senior minister of Wayside Presbyterian Church in Signal Mountain, Tenn., and adjunct professor of historical theology at Reformed Theological Seminary in Atlanta. He is author of several books, including Uncensored: Daring to Embrace the Entire Bible and A Christian’s Pocket Guide to Suffering.

10/26/2026

Faith and Love
1 John 3:23–24

“And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. Whoever keeps his commandments abides in God, and God in him. And by this we know that he abides in us, by the Spirit whom he has given us.”

John the Apostle has connected the Christian’s confidence before God to the keeping of His commandments and the doing of what pleases Him (1 John 3:21–22). This raises an obvious question: Which commandments? Among the many specific duties laid on the people of God in Scripture, what does John have most centrally in view?

Today’s passage answers with extraordinary clarity. The whole of the Christian life can be summed up under two heads: faith in Christ and love for one another. John writes: “And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us” (v. 23). The two duties stand together. To believe in the name of Jesus Christ is to receive Him in the fullness of who He is, the eternal Son of God become flesh for our salvation, the only Mediator between God and man. Such belief is not merely intellectual assent to a set of propositions, however; it is the trustful resting of the soul on the Christ proclaimed in the gospel.

But John pairs this faith with love for one another. The two commandments are joined here as a single command, faith and love as two parts of one whole. Genuine faith in the Son issues necessarily in love for those whom the Son has redeemed. If faith is real, love follows; if love is absent in any established way, the faith that should produce it is brought into question.

Verse 24 then draws together the great theme of mutual abiding that has run throughout the letter: “Whoever keeps his commandments abides in God, and God in him.” The keeping of God’s commandments, faith and love together, is the visible evidence of an invisible reality: the believer’s union with God in Christ. If these commandments are kept, the abiding life is present. If they are not, the abiding life is not present.

John concludes with a fresh assurance grounded in the Spirit: “And by this we know that he abides in us, by the Spirit whom he has given us” (v. 24). The believer’s keeping of the commandments is not merely an outward fulfillment of duty but the work of the Holy Spirit within him. The Spirit produces the faith that lays hold of Christ, and the Spirit produces the love that flows from that faith. When these are present, the Spirit’s work is evident, and the Spirit’s presence is itself the seal of God’s abiding in His people.

Coram Deo Living before the face of God

Faith and love stand together as the twin commands of God to His people, and neither flourishes without the other. May we continually trust afresh in the name of His Son and continually love those whom He has redeemed, knowing that both gifts come from the Spirit who abides in us.

10/24/2026

Read Daniel 7: 1-28 for tomorrow's message with Pastor Micheal.

10/23/2026

Finding Assurance
by Nate Pickowicz

In his magisterial history of New England, Magnalia Christi Americana, Cotton Mather notes that, after finishing his time with Mrs. Drake, Thomas Ho**er “in a little time . . . grew famous for his ministerial abilities, but especially for his notable faculty at the wise and fit management of wounded spirits.”1 The Puritan divine who would grow in stature both in England and America started out as a young college graduate called to a seemingly hopeless situation. As would soon become evident, his love for others and his skill in handling the Scriptures aided him in ministering to a woman teetering on the verge of heaven and hell.

The Troubled Mrs. Drake
About fifteen miles from London, the small parish of St. George’s in Esher, Surrey, called young Thomas Ho**er (1586–1647) to serve as rector. Due to the congregation’s size, the wealthy Francis Drake, relative of the renowned English explorer Sir Francis Drake, served as Ho**er’s patron and invited him to live in his home. However, Ho**er’s presence would also serve another end.

Francis Drake’s wife, Joanna, struggled with severe spiritual and emotional affliction. Deemed to be “an invalid and hypochondriac,”2 she was known to have suicidal tendencies. On one occasion, Mrs. Drake woke up, screaming that “shee was undone, undone, undone, shee was damned, and a cast away, and so of necessity must need goe to Hell!”3 Gripped with constant terror, she feared that she had committed the unpardonable sin and was thereby consigned to eternal punishment. Two capable ministers were called upon for help, Rev. John Dod (1549–1645) and Dr. James Usher (1581–1656), but both would eventually step aside, frustrated in their efforts. However, Dod had heard of a young Cambridge lecturer named Thomas Ho**er and recommended him for the task.

“New Answering Methode”
Upon moving into the Drakes’ home in 1618, Ho**er began to minister immediately to the aged woman. Where the previous ministers failed, Ho**er seemed to have great success. “For Mr. Ho**er being newly come from the University had a new answering method . . . wherewith shee was marvellously delighted.”4 What exactly was his “new” method? One biographer attributes his success to his Cambridge training in “the new Ramist logic and rhetoric.”5 The scholastic hypothesis is that since he was trained in the art of logic, he would better be able to give Mrs. Drake well-reasoned answers to her objections to divine truth. However, this underestimates the inherent power of the Word of God applied to the heart of the believer.

As a Puritan minister known for his “piercing judgment, solid learning, extraordinary sanctity, deep acquaintance with the Scriptures and experimental divinity,”6 Ho**er would have no doubt thrown himself into the reading, explaining, and applying of the Word of God to Mrs. Drake’s condition. As a biblical counselor, he placed his confidence not in his own wisdom or abilities but in the power of the Spirit and of the Word to “entereth through, even unto the dividing asunder of the soul and the spirit, and of the joints, and the marrow . . . [discerning] the thoughts, and the intents of the heart.”7 In the end, Ho**er was able to help Mrs. Drake considerably, with the result that she was “more cheerful in mind” and in “a Fit of sudden, extream, ravishing, unsupportable Joy, beyond the Strength of Mortality to retain, or be long capable of.”8 When Mrs. Drake died on April 18, 1625, she passed on peacefully and fully assured of her salvation in Jesus Christ.

Poor Doubting Christian Drawn to Christ
The story of Thomas Ho**er’s ministry to the troubled Mrs. Drake soon became the stuff of legend. Within a few years, Ho**er had the opportunity to see the substance of his counseling published as a book titled The Poor Doubting Christian Drawn to Christ (1629). At the start, Ho**er states his purpose of addressing the “divers[e] impediments which hinder poor Christians from coming to Christ.”9 The main concern is not for the unbeliever—that is a separate issue—but for the believer who struggles to apprehend the grace and kindness of the Savior.

The real issue of hindrance is based on the Christian who foolishly believes that he can rescue and reform himself by his own strength.

Ho**er diagnoses several core hindrances but settles in on the primary stumbling block. The real issue of hindrance is based on the Christian who foolishly believes that he can rescue and reform himself by his own strength—that he may be able to make some amends for his own sins before God. Ho**er argues: “Is it not plain then that it is thy pride and thy self-conceitedness that hinders thee? Thou thinkest thou must have thus much grace and holiness; and Christ must not justify the ungodly, but the godly man. But I tell thee, that, upon such terms, he will never justify thee, or any man while the world stands.”10

Ho**er further asserts that the stubborn, prideful person must be dealt with by God supernaturally. “The same hand must bring us out of ourselves, that must bring us to Christ.”11 Our part is not that of self-reformation but of faith in the promises of God. “Therefore,” Ho**er concludes, “build not your comfort upon sense and feeling, which is to build upon the sand; but go to the promise, as to the rock, for it.”12

In the face of stubbornness, the sinner must resolve to be comforted by the Lord. There is an awful pride that feigns distress that one’s sins are too great and too numerous to confess. Ho**er attacks this bogus belief: “You think you speak against yourself now: no, no, you speak against the Lord. And know, this is one of the greatest sins thou committest, to say thy sins cannot be forgiven.”13 What is at the heart of the matter? How can a poor, doubting Christian come to Christ? By believing in the finished work of Jesus Christ.

Now the Lord lifts up his voice, and says from heaven, “thy sins are pardonable.” O the infiniteness of God’s power! though the guilt of sin is powerful to condemn the soul. But when the infinite power of the Lord is considered, as able to overpower all his sins, this lifteth up the heart in some expectation that the Lord will show mercy to a man; though it is a hard thing to hope, when the soul is thus troubled.14

Rev. Nate Pickowicz is pastor of Harvest Bible Church in Gilmanton Iron Works, N.H. He is author or editor of several books, including Why We’re Protestant.

10/22/2026

Walking toward Assurance
by Neil C. Stewart

Assurance, Christian Thought, & Law and Gospel

Would you describe yourself as an assured Christian? Are you sure God loves you, that your sins have been forgiven, and that God will keep you on the narrow road that leads to life? For many Christians, these questions hang awkwardly. Doubt plagues them, making every burden heavier, every shadow darker, and every hardship greater. Where can they look for certainty?

We start by encouraging doubting Christians to look away from themselves to Christ and to the free grace of God. Many of our doubts find their root in the secret fear that we must do something to prime the pump of grace. The gospel speaks eloquently to such insecurity. To receive grace, we need no other prior qualification or merit besides sin. At no point in the golden chain of salvation is God waiting for us to take the first step before He will open the floodgates of grace. Every Godward thought, every desire for Christ, comes down from above and is itself the fruit of grace—grace previously and freely given.

In the quest for a well-grounded assurance, many teachers would have us stop there. To their mind, the equation of certainty goes something like this: Jesus + nothing = everything. Are they right? Well, yes and no. When it comes to the question, “How can I be saved?” they are spot on: “I need no other argument, I need no other plea, it is enough that Jesus died, and that He died for me.” But strictly speaking, that is not the question we are dealing with here. We are concerned not with the question, “How can I be saved?” but with the additional question, “How can I know I am saved?” And when it comes to answering that question, we must go further than just passively looking to Jesus. The Bible demands we go further by actually living out that faith in a life of what one author called, “a long obedience in the same direction.”

The reason for this, I trust, is clear: looking to Christ and living for Christ go together like water and wet. They cannot be separated. Indeed, in the life of faith, they feed off one another. In a spiritual chain reaction, we will find that the more we look to the Savior, the more we will love Him, and the more we love Him, the more we will find ourselves living for Him. And, coming full circle, the more we live for Him, the more we will find ourselves looking to Him, ever firmer in the conviction that we can do nothing without Christ.

We see echoes of this truth all over the Bible. In Philippians 2, for example, Paul exhorts his hearers to work out their salvation with fear and trembling. Why? “For it is God who works in you, both to will and to work for his good pleasure” (v. 13). I can never read those words without hearing Eric Alexander’s booming, sonorous tones: “We work out what He works in.” And we do it not to earn grace, you understand, but as a response to grace.

Or, consider Paul’s teaching in Titus 2:11–14, where he reminds the church in Crete that “the grace of God has appeared bringing salvation for all people.” Now what does this grace do? Does it only receive us as sinners and leave us just as we are without one plea? No, it does more than that. It trains us “to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.” Paul’s point is clear: Grace always makes a real difference in the lives of real people. So, when that difference is missing (or falls by the wayside), sooner or later it raises the question of whether grace was ever there in the first place.

Come to Jesus. You have a heaven to win, a hell to lose, and not a moment to waste!
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Peter ostensibly makes the same point in the first chapter of his second epistle. Follow his argument with me. First, he greets the church with the assured blessing of God’s multiplied grace and peace in Christ (2 Peter 1:2), confident that God Himself has given us all the resources we need for life and godliness (v. 3). Using these resources, the Christian is able both to escape the world and its corrupting influence, and to become more and more like God (v. 4). As a result, Peter urges his hearers to put on an expansive list of Christian virtues (vv. 5–7). These virtues are necessary if we are to live fruitful lives in God’s service (vv. 8–10). It is by making a practice of such a lifestyle that we make our calling and election sure (v. 10). This is the way to enter into eternity with full assurance (v. 11).

So, do you see that the Bible clearly teaches that making our calling and election sure is the everyday duty of every faithful Christian? And we fulfill this duty by turning from sin to Christ. True assurance will never be found going in the opposite direction.

Is this not why Paul warned the Roman church, “If you live according to the flesh you will die” (Rom. 8:13)? Commenting on these verses, John Murray said, “Here is an inevitable and inviolable sequence, a sequence which God himself does not and cannot violate.” So, no matter how confident you or I might be of our election, if we live according to the flesh, we will die in hell forever. The same logic undergirds Paul’s repeated warning for us to put off the deeds of the flesh, for “those who do such things will not inherit the kingdom of God” (Gal. 5:21; see 1 Cor. 6:9).

Not even Paul’s great understudy, Timothy, is immune from the sharp edge of this teaching:

This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith, among whom are Hymenaeus and Alexander. (1 Tim. 1:18–20)

Paul is clearly warning Timothy here not to follow these men’s example. If he does, following God’s inevitable and inviolable sequence, he can expect to share their fate (1 Tim. 1:20).

For this reason, when I am dealing with a professed Christian who lacks assurance of their salvation, once I have made sure they understand the gospel, I try to ensure that they are living it out in a life of repentance and faith. For in my experience as a pastor, when I find a Christian who really struggles with assurance, it is almost always because they are embracing a life-controlling, conscience-defiling, presumptuous sin (Ps. 19:13). In such cases, for true assurance to start, this pattern of disobedience must stop.

Addressing the age-old problem of mental adultery, wasn’t this the very point Jesus made in His famous Sermon on the Mount (Matt. 5:27–29)? “If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell.” Do these words not clearly teach that, from the perspective of the Lord Christ, sanctification is a life and death matter. Before the chickens come home to roost, and they will, the soul enslaved to sexual sin (or for that matter any other sin) faces a simple choice: Lose your lust or lose your soul. John Owen said as much in his most famous quip: “Be killing sin, or sin will be killing you”—killing your soul, killing your assurance of God’s love, and killing your certainty that when you come to die, you will go to heaven.

Perhaps the Holy Spirit has brought these words home to your heart. As the prophet spoke to King David after his adultery with Bathsheba, your conscience is pointing its accusing finger, exclaiming, “You are the man!” (2 Sam. 12:7). Take comfort and run to the Savior. He stands as ready as ever to rescue, redeem, and forgive you. His promise, “Whoever comes to me I will never cast out,” is as good for you as it is for any (John 6:37). Anyone who comes, He will take in. And what He would do for any, He will do for you. Come to Jesus, and you will find in Him more than enough grace to subdue your sins, trampling them under His feet, and casting them into the depths of the sea (Mic. 7:18–20). Come to Jesus. You have a heaven to win, a hell to lose, and not a moment to waste! Of that, you can be certain.


Dr. Neil C. Stewart is senior minister of the First Presbyterian Church in Columbia, S.C.

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