Scripture is clear that faith unites us to Christ, and through faith in him we receive all that he has to give us–namely the forgiveness of sin accomplished by his death, and the gift of righteousness based upon his life of faultless obedience. Through faith in Jesus, our sin is imputed to him so that he pays for these sins on the cross and through that same faith his righteousness (his merits and holy works) becomes ours (via imputation). This is what we mean when we speak of being justified by grace alone, through faith alone, on account of Christ alone. This is the gospel! God freely gives us in Christ’s merits what he demands of us under the law.

Reformed Christians affirm without hesitation that the doctrine of justification is the article of faith by which the church stands or falls. Although the oft-cited comment is attributed to Martin Luther, it was actually a Reformed theologian, J. H. Alsted (1588-1638), who first put these words to paper–echoing Martin Luther in doing so.
The reason why the doctrine of justification by grace alone, through faith alone, on account of Christ alone, is important is because it is so closely tied to the gospel and the saving work of Jesus Christ. If we do not understand how it is that we as sinners are declared to be righteous before a holy God (which is what it means to be “justified”), we may not only misunderstand the gospel–and therefore risk standing before God on the day of judgment expecting that our own righteousness will be sufficient–but we will miss out on the wonderful comfort which this doctrine provides for us.
The good news of the gospel is that through faith, our sin has been reckoned to Christ, and Christ’s righteousness has been reckoned to us (Romans 5:12, 18-19). But now we possess the greatest gift imaginable, a conscience free from fear, terror, and dread (2 Tim. 4:18). The knowledge that our sins are forgiven and that God is as pleased with us every bit as much as he is with his own dear Son (2 Corinthians 5:21), not only quiets our conscience and creates a wonderful sense of joy and well-being, but it also provides powerful motivation to live a life of gratitude before God (2 Corinthians 1:3-7). A proper understanding of this doctrine is the only way we will be able to give all glory and thanks to God, which is the ultimate goal of our justification.
We need to be perfectly clear here–we are justified by good works. Not our good works, mind you, but Jesus Christ’s good works which, just like his sacrificial death, were done for us and in our place. Jesus Christ not only died for our sins, but through his life of perfect obedience to God’s commandments he fulfilled all righteousness (Romans 5:18-19). In Philippians 3:4-11, Paul speaks of this righteousness of Christ which comes from God through faith alone.

If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead.

But how is it that our sins are imputed (reckoned, credited) to Christ and his merits are imputed to us? This occurs only through the means of faith, which is why we cannot be justified on the basis of anything we have done or even could do since all of our works are tainted by sin and always done from sinful motives (Galatians 2:16; Romans 3:9-20). Faith is the instrument which links us to Christ so that all his righteousness becomes ours. In Galatians 3:23-26, Paul states “before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith.”
It is important to understand that faith is not that one work God expects us to perform. Faith is not something which God sees in our hearts which he then rewards with a status of “justified”–a view widely held throughout American evangelicalism. Rather, as J. I. Packer so helpfully puts it, faith is “an appropriating instrument, an empty hand outstretched to receive the free gift of God’s righteousness in Christ.” Paul speaks precisely in these terms in Romans 4:4-5 when he writes, “now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness.”
Scripture is clear that faith unites us to Christ, and through faith in him we receive all that he has to give us–namely the forgiveness of sin accomplished by his death, and the gift of righteousness based upon his life of faultless obedience. Through faith in Jesus, our sin is imputed to him so that he pays for these sins on the cross and through that same faith his righteousness (his merits and holy works) becomes ours (via imputation). This is what we mean when we speak of being justified by grace alone, through faith alone, on account of Christ alone. This is the gospel! God freely gives us in Christ’s merits what he demands of us under the law. In Romans 3:21-26, Paul makes this very point.

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

If we are not clear about this great doctrine, we have no assurance of our salvation, no foundation for living the Christian life, and we have no gospel to preach to the unbelieving world around us. Apart from this doctrine, ours is a fallen church. But once we embrace this doctrine, Paul reminds us in Romans 8:31, “what then shall we say to these things? If God is for us, who can be against us?” Once Christ’s merits are reckoned (imputed) to us through faith, we are declared righteous before him, and therefore able to approach the holy God without fear or terror, because we are clothed with the righteousness of his own son.
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Overture 29: Passed Presbyteries 79-1. An Officer’s view of Indwelling Sin, Actual Sin, and Sanctification matter. This is the language that was approved to BCO 16.4: “Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. While office bearers will see spiritual perfection only in glory, they will continue in this life to confess and to mortify remaining sins in light of God’s work of progressive sanctification. Therefore, to be qualified for office, they must affirm the sinfulness of fallen desires, the reality and hope of progressive sanctification, and be committed to the pursuit of Spirit-empowered victory over their sinful temptations, inclinations, and actions.”
 
The Presbyterian Church in America just completed its Jubilee Assembly in Memphis, TN!  This 50th General Assembly on this 50th Anniversary year was a God-Glorifying, Christ-Exalting, Body-Edifying Time to say the least.  It was a week full of the joy of the Lord in our worship and work. The week flew by as we reconnected with old friends and made new ones. We’d say that this GA was a statement on Transparency and Accountability as many of these items will show.
Here are the Top 20 Key Actions or Impressions of the 50th PCA GA (loosely in the order they came to the Assembly).  Go here to read the same list again with all the details and links that are needed to understand and research the items.
1) TE Fred Greco was Nominated Moderator
Implication: Fred lived up to his reputation. He ran the Assembly with precision, wit, humor, and gravitas. The assembly ended earlier on Thursday than others in recent history.  A motion was made to make Fred the Permanent
2) Abuse Victim Protection Provisions (last year’s Overture)

Passed Presbyteries: 77-3, Passed GA near unanimously
Implication: Victims of Abuse don’t have to testify in the presence of their abuser.

3) Qualifications for Church Office (last year’s Overture)

Passed Presbyteries 79-1, Passed GA near unanimously
Implication: An Officer’s view of Indwelling Sin, Actual Sin, and Sanctification matter

4) Ordination Requirements and Procedures (last year’s Overture)

Passed Presbyteries 77-3, Passed GA near unanimously
Implication: Candidates view of Indwelling Sin, Actual Sin, and Sanctification matter

5) Overture 7 – Improved Reporting Requirements for Agencies and Committees

Passed 1271-88, Goes into effect immediately
Effects MNA, MTW, RUF, Covenant College, Covenant Seminary, etc.
Implication: There will be more transparency and accountability for the PCA’s Agencies and Committees. This helps ensure they are operating according to the desires of the Assembly.

6) Metro NY Presbytery Referred to the SJC for allowing a Woman to Preach

This came out of the RPR Report
Implication: Our System Works. Women Preachers are not allowed at Worship Services.

7) NW Georgia Presbytery Referred to the SJC for Congregational Meeting Delinquencies

This came out of the RPR Report
Implication: Our System Works. Following the process of Congregational meetings matters.

8) RUF Affiliation Agreement was flagged because it was not approved by the Assembly

Reformed University Fellowship will need to rework the Contract for approval next year.
Implication: Agencies and Permanent Committees need GA Approval on Major Policy changes.

9) Nominating Committee Recommendations – All Were Approved by the Assembly

Great Men were added to the SJC, MNA, MTW, RUF, Covenant College and Covenant Seminary, and other Agency Boards and Permanent Committees.
Implication: PCA Agencies and Permanent Committees will have good guidance and oversight.

10) Overture 23 – Requiring Officers Conformity to Biblical Standards of Sexuality

Passed (1673-223). This must now pass 2/3 of the Presbyteries this year.
Implication: Church officers must communicate their sin struggle according to the Biblical standard for chastity and sexual purity.

11) Overture 26 – Titles for Officers must Not be Used for Unordained People

Passed (1427-481). This must now pass 2/3 of the Presbyteries this year.
Implication: This clarifies how terms for our church offices are used and restricts them to only those who have been ordained according to Scripture as described in our Standards.

12) Overture 12 – Condemning Practice of Surgical & Medical Gender Reassignment Statement

Passed (1089-793). This takes effect immediately. Will be mailed to Federal & State Governments.
Implication: This will put the PCA on public record as taking a stance against transgender reassignment surgeries. Having a denominational stance on this issue can potentially benefit Christians in the public sphere when they may be required to take a stance against this evil.

13) Overture 28 – Reaffirm the “Message to All Churches” from 1973

Passed (1158-143), takes effect immediately
Implication: This statemen reaffirms the PCA’s 1973 so-called Declaration of Independence, showing our resolve to be faithful to our foundational principle and call our mother denomination, the PC(USA), to repentance.

14) Overture 14 –Attempt that will Hinder PCA Members who are Lawyers from Aiding in PCA Courts

Voted down by the Assembly (unanimous as part of larger vote)
Implication: This preserves that professional lawyers can participate in the church courts without undue restrictions. The language of the proposal would have severely restricted the ability of those members and elders in the legal profession from aiding members in Church Discipline cases. Language in BCO already prohibits paid counsel.

15) Overture 13 – Attempt to Allow atheists to testify in the Church courts

Voted down by the Assembly (1091-751)
Implication: This maintains the current BCO language which requires a belief in “the existence God or a future state of rewards and punishments” in order to testify in the Church courts

16) Overture 15 – Attempt to Codify that Women Cannot Preach to Assembled Christians in the PCA

Voted by the Assembly to refer back to the Overture’s authors (1725-139)
Implication: The decision to “refer back’ indicates the Assembly’s desire to address the subject of women preaching, but they would like the authors to refine and clarify the language before resubmitting the overture.

17) Wonderful Worship Services, Sermons, and Exhortations for our 50th Year

Ligon Duncan’s Call to “Stand Strong in the Lord or You will Fear Man” During His Sermon
O. Palmer Robertson’s Call to Be Ministers who Stand on and Preach the Word of God from the Bible and to Present Christ’s Bride Sanctified before Christ.

18) The Gospel Reformation Network Luncheon & its Honoring of the Late Dr. Harry Reeder

Over 700 people were present. This represents approx. 1/3 of the whole Assembly.
Shows a Commitment to the GRN Vision “To Cultivate Healthy Reformed Churches in the Presbyterian Church in America.”

 19) The Administrative Committee and Host Committee Did a Wonderful Job!

Thank you to all involved in making PCA GA 50 a Christ-honoring success in Memphis, TN!

20) All indications lead us to believe that the PCA is heading in the right direction.

The last 3 General Assemblies have shown that Transparency, Accountability, and Faithfulness are increasing.
Our Membership, Pastors, RUF Chapters, Church Plants, and Missionaries are all growing in #.
May we remain Faithful to the Scriptures, True to the Reformed Faith, and Obedient to the Great Commission.

________________________________________
GO HERE TO READ THE SUPPORTING DETAILS ON EACH OF THE ABOVE # ITEMS

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We are naturally attracted to beauty. It has a fascination, and we wish somehow that we could be one with it or enter into it or enjoy it even more. This attraction is a subtle message reminding us of the attraction of God himself, and the satisfaction and joy that we can find only by knowing God and having communion with him.

Why is there beauty in the world? Why is a flower beautiful? Why is a hummingbird beautiful? Why is light beautiful? And what is beauty? People dispute about it. Herman Bavinck associates beauty with “harmony, proportion, unity in diversity, organization, glow, glory, shining, fullness, perfection revealed.”[1] All of them together make something beautiful—strangely attractive and splendid and wonderful.[2]
Is God beautiful? The Bible indicates that beauty traces back to God. God is supremely beautiful. His beauty is reflected in the world he made and sustains. We find that in searching for the source for beauty, we encounter ultimate reality, the reality of God himself.
Some theologians, as far back as Augustine, have said that God is beautiful.[3] Others have cautioned against ascribing beauty to God, wanting to avoid a confusion between God and things in the world that are beautiful. So which is it? God is distinct from every created thing; in addition, God’s character is displayed in the things that he has made (Rom. 1:20). So the short answer is that created things that are beautiful reflect God but are not identical with God. Beauty in created things relates to God by “analogy, not identity.”[4]
Beauty In the Tabernacle and the Priests, Reflecting God
Psalm 27:4 describes God as beautiful:
that I may dwell in the house of the LORDall the days of my life,to gaze upon the beauty of the LORDand to inquire in his temple.
According to this psalm, the beauty of the Lord is displayed in “the house of the LORD,” “his temple.” We know from other parts of the Bible that the temple is a kind of small-scale version of the big dwelling place of God, which is the whole universe (1 Kings 8:27).[5] The whole universe also displays the beauty of its maker (Pss. 19:1; 104:1-2).
In the same verse in Psalm 27, the psalmist says that he seeks the presence of God; it is the “one thing” that he asks for:
One thing have I asked of the LORD,that will I seek after:that I may dwell in the house of the LORDall the days of my life…(verse 4)
In seeking communion with God, the psalmist is also seeking the beauty of God. We naturally seek beauty, as something attractive. So Psalm 84:1-2 says:‍
How lovely is your dwelling place,O LORD of hosts!My soul longs, yes, faintsfor the courts of the LORD.‍
Let us consider the tabernacle of Moses, which was the predecessor for Solomon’s temple. In Exodus 25-27 God instructs Moses about the building of the tabernacle. The tabernacle is supposed to be a tent dwelling with symbolic significance. It symbolizes that God dwells in the midst of his people Israel: “And let them make me a sanctuary, that I may dwell in their midst” (Ex. 25:8). The tabernacle displays beauty, because it represents the splendor of God, who is the great king of the universe.
This splendor anticipates and foreshadows the greater splendor that belongs to Christ, as the climactic revelation of God: the Bible speaks of “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6). The preceding context in 2 Corinthians 3 explains the analogy and contrast between the glory of God revealed in Moses’s time and the glory of the new covenant:
For if there was glory in the ministry of condemnation [through Moses], the ministry of righteousness [given to Paul in the new covenant] must far exceed it in glory. Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. For if what was being brought to an end came with glory, much more will what is permanent have glory.2 Corinthians 3:9-11
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