God Has Found You Faithful
From the Parable of the Talents you must see the hand of God in it all, for he is the one who has entrusted all these things to you. And behind the hand of God, you must see his confidence in you, his trust, his optimism. God is the one who has called you to walk this path, and he is the one who has called you to walk it faithfully.
The Parable of the Talents is one of the best-known and best-loved of all the parables Jesus left us. It tells of a man who is going on a journey and, who, before he sets out, distributes his wealth among his servants for safekeeping. To one he gives five talents, to another two, and to another just one. (A talent, for sake of context, is about 20 years’ of wages for a laborer.) It tells how each of these servants responds to what is entrusted to him: Two of the servants invest the money wisely and double it, while the other simply buries the money and then later returns it as-is. The first two receive their master’s approval while the third receives his condemnation.
This parable leads to many legitimate applications and often challenges us to be faithful with what the Lord has entrusted to us, whether that is the gospel itself, or the gifts, talents, money, responsibilities, or opportunities we have been given. God entrusts us with so much and it falls to us, as his servants, to be faithful with it all. We can expect that as we are faithful, we will know God’s approval and reward. “For to everyone who has will more be given, and he will have an abundance.”
Hidden in plain sight is a simple observation: the servants are never offered a choice in their stewardship. The master does not come to them to ask, “How much of my wealth do you think you’re capable of handling?” He never checks in to inquire, “How would you feel about being given the full five talents? Do you think you can handle five, or would you prefer to have just two?”
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Minority Reports, CCB, & the SJC – Part 2: Why This is Important
The General Assembly retained one critical aspect of control over its judicial affairs by appointing CCB to review SJC’s minutes and report any possible exceptions, so that the General Assembly may direct SJC to retry cases where exceptions may arise. Within our procedural rules, the Assembly also retains the right to hear a minority report from CCB, and to substitute that minority report for the committee’s report…The General Assembly has delegated tremendous power to the SJC, and absent the ability of CCB to conduct a robust review of the SJC’s minutes — including the presentation of minority views to the Assembly — the SJC could violate its rules, leaving the parties to a case with no recourse.
In my last article, I detailed the parliamentary rules[1] which require minority reports from the Committee on Constitutional Business (CCB) the right to be presented to the General Assembly of the Presbyterian Church in America (PCA) for consideration. Further, I showed how our parliamentary rules for handling such minority reports establish a process for the Assembly to substitute the minority report from CCB’s (majority) committee report.
This process is important, because it gives the Assembly its full freedom to oversee the procedural accuracy of the Standing Judicial Commission’s (SJC) business. If the final CCB report — whether the original committee report, or a substituted minority report — discovers procedural errors in the operations of the SJC, our Book of Church Order (BCO) enables the Assembly to redress any errors by directing the SJC to retry a case if the Assembly judges such a step to be necessary for justice to be realized in the proceedings of church courts.
In this article, I lay out three reasons for why it is important for the PCA’s General Assembly to protect this procedure within the Church’s polity.The General Assembly has Retained Oversight over the SJC by the Review of the SJC’s Minutes
We must remember that the General Assembly has delegated to the SJC nearly absolute authority to conclude judicial appeals and complaints that arise from the Presbyteries. Unlike judicial commissions designated at the presbytery level, the General Assembly has not reserved to itself the right of approving or disapproving the decisions of the SJC (BCO 15-3, 5).
Nevertheless, the Assembly has retained one crucial aspect of direct control over the SJC: the annual review of SJC’s minutes through CCB (BCO 15-5.a; RAO 17-1). As some noted during floor debate at the 49th General Assembly, the review of the SJC’s minutes is very different from the work of the Committee on the Review of Presbytery Records (RPR). Our polity tasks RPR with reviewing the minutes of the PCA’s 88 presbyteries as one feature of the Assembly’s proactive work of “General Review and Control” of the lower courts of the presbyteries (BCO 40; RAO 16-1). Thus, RPR brings recommendations that the Assembly must approve.
The annual review of the SJC’s minutes, however, is not the proactive review of the proceedings of a lower court. Instead, it is a reactive identification of any issues (within a very limited scope) that the General Assembly then may cite as grounds for directing the SJC to retry a case (RAO 14-11.d.(2); 17-1). The report of CCB is non-binding, advisory, and for information only; however, without a report from CCB identifying possible exceptions in the SJC minutes (whether in the committee report, or in a substituted minority report), no motion is in order for the General Assembly to direct the SJC to retry a case. The identification of possible exceptions in a CCB report is the necessary prerequisite for a motion to retry a case.
Since this review of the SJC’s minutes is the only line of defense against an error in the SJC, it is a crucial check that the Assembly must not abdicate.The General Assembly has Authority over its Committees and their Reports
Retaining the Assembly’s constitutional check on the SJC necessarily includes the right to substitute a minority report from CCB for the committee’s (majority) report. Therefore, minority reports differ from dissenting opinions by providing a procedural mechanism to give the full Assembly the final say in the case of differing opinions within the committee. The PCA’s committees operate under the authority of the Assembly, and not the other way around.
The authority of the Assembly over its committees rests on a fundamental principle of parliamentary law articulated in Robert’s Rules of Order, Newly Revised, that a deliberative assembly may “establish and empower an effective leadership as it wishes, and at the same time to retain exactly the degree of direct control over its affairs that it chooses to reserve to itself” (RONR [12th ed.], “Principles Underlying Parliamentary Law,” emphasis added).
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[1] That is, the parliamentary rules governing the deliberations of the Presbyterian Church in America (PCA), namely those procedures outlined in Robert’s Rules of Order, Newly Revised (RONR) and the PCA’s Rules of Assembly Operation (RAO).
[2] I am thankful to RE Matt Fender for suggesting this paragraph.
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The Many Parts of Restoration
We must recognize that there are many moving parts to being “restored” to our brother or sister. The origin point of the problem is conflating all the parts into one single concept, or boiling it down to a single transaction, such as “I’m sorry.”
We’ve all been there: someone has done something to deeply harm or offend us, and they’re standing in front of us having just spoken the words, “I’m sorry.” But something is off. You can’t quite put your finger on it. It doesn’t seem like there has been an adequate understanding of the damage done, nor does it seem like there is a genuine sorrow over the sin. Instead, they have spoken paltry words like a talisman aimed at making all things better, and there you are, forced to respond, feeling the pressure of Christ’s command to forgive, but not knowing how to formulate your next sentence. Do you say “It’s okay,” even though it’s far from okay? Do you say “I forgive you,” even though the person has not repented nor have they asked for forgiveness? And what does this mean moving forward? Is all just forgotten and now the relationship has to “go back to normal”—whatever that means?
This all-too-common illustration of our lives reveals that Christian circles have a long way to go in reclaiming a biblical understanding of relational restoration. Sadly, in the evangelical and reformed world, there is a troubling oversimplification of the reconciliation process. How do we begin to regain ground in walking through repentance and forgiveness in a Christ-honoring way?
In the first place, we must recognize that there are many moving parts to being “restored” to our brother or sister. The origin point of the problem is conflating all the parts into one single concept, or boiling it down to a single transaction, such as “I’m sorry”. That “sorry” is meant to bear the weight of confession, acknowledgement of wrong done, and asking for forgiveness—all in one fell swoop. Such a short sentence—nay, a single word—cannot possibly bear such a load. But in speaking of these components, we’ve already begun to tease-out some of the elements of what Christ would have us work through in the reconciliation process. The main aspects of biblical restoration are at least as follows:
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60 Questions for Pro-Choice Christians
You may have considered all of these questions before. You may not have ever considered any of these questions before, but they are certainly worth considering before condemning the position the church of Jesus Christ has held for a couple millennia.
For many evangelicals, the leaked draft decision last month felt like the culmination of many prayers, tears, hard conversations, and difficult decisions at the voting polls. Now that Roe has fallen, the most vulnerable will now have a chance to be legally protected in some states and the pro-life movement will have some headway into the culture.
For many of our neighbors, the overturning of Roe and Casey is a sign of an upcoming theocratic takeover filled with fundamentalist extremism. A woman’s fundamental right to choose, which we have been told is paramount, is now under assault.
As Jonathan Haidt has pointed out, we are not getting better at debating and we have little to no tolerance when it comes to embracing tough conversations. Social media, institutional overreach into politics, and polarization are all factors, but I wonder if another contribution is something we have lost along the way.
Jesus asked over 300 questions to his friends, disciples, adversaries. He was fully God, fully man and knew full well the answers, yet he asked many questions.
With that I have 60 questions for any Christian who identifies as pro-choice. These are not meant to be dismissive, snarky, or rhetorical. They are much more helpful than calling an entire segment of people “bigots” or “baby murderers.”Are all humans made in the image of God?
How do you think Genesis 1:27 can speak into the abortion discussion?—And God created man in His image, in the image of God He created him, male andfemale He created them.
Is a fetus a “potential human life” or a “human life with potential” (if you don’t intentionally end it)
Is the life that is being ended through abortion worthy of protections?
How can Proverbs 6:17 help us think about abortion?—“The LORD hates those who shed innocent blood.”
Is life within the womb innocent?
What do you think of the fact that there is entirely new, separate human DNA in the fetus at the moment of conception?—medlineplus
What do you think of Jeremiah 1:5 telling us that a person exists even before that person’s birth
Is the life within the womb human?
When does a person deserve rights?
What is an abortion?
Have you ever seen an abortion?
Do you think the pro-choice / pro-abortion position aligns more closely to a Biblical worldview than the pro-life / anti-abortion position?
In America, it is illegal to kill a bald eagle, carrying a maximum fine of $250,000 or two years in prison. And the law extends to the eggs of the bald eagle, making no differentiation between a living bald eagle and a pre-born bald eagle. Why should a bald eagle egg have more protection than an unborn baby?
Does the Bible provide us reliable wisdom on how to think about abortion?
Did you know that followers of Jesus have been distinctly pro-life and anti-abortion since the 1st century A.D.?—Justin Taylor’s Did the Early Church Oppose Abortion?—For instance, the Didache 2.2 (c. A.D. 85–110) commands, “thou shalt not murder a child by abortion nor kill them when born.”—Another non-canonical early Christian text, the Letter of Barnabas 19.5 (c. A.D. 130),said: “You shall not abort a child nor, again, commit infanticide.”
How do you think God is most glorified through the various abortion methods? (Vacuum Aspiration, Abortion poison pill, Dilation & Evacuation)
What do you think your view on abortion testifies to how God views children?
How does God view children?
When should abortion be legally allowed?Read More
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