Written by R.C. Sproul |
Thursday, November 18, 2021
God’s patience is long but not infinite. He warns that there is a border to His longsuffering, which He will not extend. Indeed, He has appointed a day in which He will judge the world, and that day will mark the endpoint of God’s striving with us. It will also mark the day of vindication for His longsuffering saints.

The prophet Habakkuk was sorely distressed. His misery was provoked by the spectacle of the threat of the pagan nation of Babylon against Judah. To this prophet it was unthinkable that God would use an evil nation against His own people; after all, Habakkuk mused, “God is too holy even to look upon evil.” So the prophet protested by mounting his watchtower and demanding an answer from God:
And the Lord answered me: “Write the vision; make it plain on tablets, so he may run who reads it. For still the vision awaits its appointed time; it hastens to the end—it will not lie. If it seems slow, wait for it; it will surely come; it will not delay. Behold, his soul is puffed up; it is not upright within him, but the righteous shall live by his faith.” (Hab. 2:2–4)
The final words of this utterance, “the righteous shall live by faith,” are cited three times in the New Testament by the familiar words, “the just shall live by faith.” In this phrase, “faith” refers to “trust in God.” It involves trusting in the future promises of God and waiting for their fulfillment. The promise to Habakkuk is one of just thousands given by God in Scripture to His people. Such promises characteristically come with the admonition that though they tarry, we must wait for them.
Waiting for God is at the heart of living by faith. The Christian does not share the cynical skepticism dramatized by the theatrical production Waiting for Godot. The end of Christian hope is never shame or embarrassment, because we have a hope that is a sure anchor for our souls. It is this hope in the trustworthy promises of God that is the ground of the Christian’s virtue of patience.
We are told that we live in a culture that is consumed by consumerism. Madison Avenue daily feeds our instant gratification, which is not merely a weakness; it is an addiction in our time. The epidemic of credit-card indebtedness bears witness to this malady.
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The overture enables the PCA to speak into an urgent issue, while mitigating the perception that Christians condone or support political violence. And if such acts happen in the future, the Statement will distance the denomination from any violence done in the name of Christ.

Four days before Christmas of 2021, the adult child of a Loudoun County, Virginia, school board member received an anonymous note saying, “It is too bad that your mama is an ugly communist wh*re. If she doesn’t quit or resign before the end of the year, we will kill her, but first, we will kill you!”
Loudoun County is within the boundaries of the PCA’s Potomac Presbytery, which also includes our nation’s capital. In recent years, Washington D.C. has witnessed various displays of violence, from across the political spectrum. On one end of the divide, rioters vandalized buildings, set cars on fire, and assaulted police. On the other end, rioters also assaulted police to storm the U.S. Capitol and disrupt certification of election results.
But Washington D.C. is hardly alone. Election officials in several states have been threatened. A police precinct building in Portland, Oregon, was set on fire. An actionable plot to kidnap to the governor of Michigan was thwarted by the F.B.I.
And some of these acts of violence and intimidation have been done in the name of Jesus.
Concerned by this downward slide in American political discourse, Chris Hutchinson (pastoring in Blacksburg, VA) and I (pastoring in Arlington, VA) felt it was time for the Church to speak, through a “Statement on Political Violence” calling members of the PCA, the broader Church, and a watching world to peaceful expressions of political objectives. Our initial draft soon became a group effort, representing a broad spectrum of teaching and ruling elders. As a combat veteran, Chris particularly encouraged soliciting input from military veterans, who have thought long and hard about the proper and improper use of force. Once the overture was submitted to Potomac Presbytery in January, the MNA Committee sponsored two forums for members of the presbytery to carefully consider every word and refine the document. The MNA Committee unanimously recommended the overture to Potomac, which approved the Statement by a very large majority.
The Statement asks the General Assembly to approve four resolutions:

To remind the PCA that our highest allegiance is to Jesus Christ
To condemn political violence, especially that which is done in the name of Jesus
To pray for peace in our country during the General Assembly
To encourage the PCA to pursue peace in the public square

Throughout the process of drafting the overture, important questions were raised:

What is the biblical and confessional support for these resolutions?

The overture cites several passages from Scripture and the Westminster Standards, such as Jesus’ command to his followers to “love your enemies, do good to those who hate you.” (Luke 6:27). How the Apostle Paul exhorted Christians facing opposition in the capital of the Roman empire, “if possible, so far as it depends on you, live peaceably with all.” (Romans 12:18). How the Westminster Larger Catechism states the duties required in the sixth commandment include “peaceable, mild and courteous speeches and behavior, forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil.” (WLC 135).

Why is this overture necessary?

The United States has witnessed a striking increase in political violence and intimidation in recent years, from across the political spectrum, including arson, assaults on government buildings, and a growing number of personal threats to public officials. Why the increase?
Experts who have studied the causes of political violence cite several factors, including polarization, marginalization, and despair. Polarization not only pushes people towards political extremes but also portrays opponents as existential threats. Marginalization occurs when various groups perceive they have lost status or influence. And ultimately, despair sets in when hope in the peaceful political process is lost.
Unfortunately, all such factors are present today, and increasing. The Department of Homeland Security, the Federal Bureau of Investigation, and other national and state agencies report they are anticipating more acts of political violence.
Recent polls underscore this concern. A January 2022 poll by Quinnipiac University showed that 58% of Americans believe “the nation’s democracy is in danger of collapse.” A November 2021 survey by the Public Religion Research Institute indicated that 18% of all Americans, i.e. members of both major parties and independents, agreed that “true American patriots may have to resort to violence in order to save the country.” Pause for a moment to think what that means. Nearly one in five Americans—roughly 52 million adults—think political violence may be necessary. One might be tempted to dismiss such an extraordinarily large number as an exaggeration. But what if merely 1% of those who condone political violence were willing to act on their beliefs? That would mean 500,000 adults would be willing to assault a police officer. 500,000 adults would be willing to vandalize a government building. 500,000 adults might even be willing to assassinate an election official or member of Congress. And even more terrifying, what if the actual percentage were higher than 1%? Clearly, there is reason for concern.

Does this overture call for pacifism?

The Statement rejects acts of violence by private individuals, but it does not advocate pacifism. The overture expressly affirms the Lord has granted the power of the sword to civil governments and honors the service of members of law enforcement and the military. It also cites the Westminster Larger Catechism, which states the sins forbidden in the sixth commandment include “all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions.” (WLC 136).

Does the Statement delegitimize the American Revolution?

Before we put pen to paper, we considered whether a statement rejecting political violence might appear to question the legitimacy of the American Revolution. Ultimately, we chose not to refer to the War of Independence as we weren’t asking the courts of the PCA to render a political judgment on matters that properly belong to individuals and civil magistrates. Instead, we wanted to speak into the situation before us—one in which Americans are condoning or supporting political violence and intimidation.
At the same time, we wanted to avoid language where someone might infer the overture questioned the American Revolution. Thus, the Statement explicitly condemns “unlawful expressions” of political violence. In contrast, the Declaration of Independence was unanimously approved by the Second Continental Congress, which consisted of elected representatives of the 13 states. That same Congress established a Continental army, elected a commander-in-chief of the army, and oversaw the war effort. Such actions are a far cry from the “unlawful expressions” of political violence by unelected, private citizens we see today.

What does the overture actually hope to achieve?

First, the overture enables the PCA to speak into an urgent issue, while mitigating the perception that Christians condone or support political violence. And if such acts happen in the future, the Statement will distance the denomination from any violence done in the name of Christ.
Second, the overture provides guidance to our members how to engage in debates in the public square, namely by rejecting violence and intimidation, and instead, by speaking with wisdom, love and grace. By modeling civility, the Church has an opportunity to be salt and light in our divisive culture.
Third, if the overture prevents even one act of violence, it will be well worth our discussion. We aren’t so naïve as to think an overture from the PCA is going to heal our country. But if the Statement results in one less threatening note, one less assault, one less building vandalized, one less life needlessly ended, the effort would be more than worth it.
And most importantly, we hope to honor Christ by affirming to one another and a watching world that Jesus is worthy of our highest allegiance, and that we trust him as our sovereign and gracious King.
Read Overture 26
Scott Seaton is a Minister in the Presbyterian Church in America and is Pastor of Emmanuel PCA in Alexandria, VA
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Written by T. M. Suffield |
Monday, December 20, 2021
As we embrace the season of questions, before an inexplicable answer comes in God made man, we need to learn to voice our deepest complaints to the Lord himself. The Bible is full of people doing so, it is not impious or ungrateful or insufficiently reverential, tell him how you feel. When you do this you will be met by a tender God. We may also encounter rebuke like Habakkuk did, like Job did, if our hearts require it. Ok, that’s not fun, but certainly needed. Even then, they are not rebuked for asking questions.

Advent is a season of questions. Which is good, because I’ve got plenty. Have you?
Sometimes people act like you can’t ask questions in church life, as though you just have to ‘have faith’, which is true but not in the way that people who usually say it mean. I think they act like this because well-meaning people have told them so.
They shouldn’t have told you that, friends.
Jesus loves your questions. He really does. We need to grow churches where people can ask their genuine questions—not their gotchas or the ones designed to make them look like they’ve got it all worked out, but their genuine heart-felt questions that burden and burn their soul.
We need to grow churches that help them look for answers—there are answers—but that don’t rush to the pat and simple answer that papers over our nervousness that they asked the question at all. We need to be churches, and Christians, who wrestle with the difficult questions. We have to allow ourselves to feel the force of them, the strangeness of them, without rushing away from the pain.
And then lovingly shepherd questioning people to the Answer to all our longings: Jesus the Christ, in whom answers can be found—though occasionally to different questions than the ones we first asked.
There is such a thing as a bad question, there really is. Questioners do have to be willing to be told, “I’ve got a better question for you,” but we all need to get more comfortable with the difficulties and questions people in our congregations have but often don’t voice.
People who say this sort of stuff often want to ask questions so they can swiftly deny a bunch of key tenets of the faith. That isn’t what this is, I love the Bible—it is the words of life, I love Jesus—he is my King, and I love the orthodox faith represented in the creeds, and the Fathers, and the Medieval theologians, and the Reformers, and all the saints from the Apostles to those living today. The tradition has held the answers to some of my difficult questions, and others won’t be answered I suspect until I behold the face of Almighty God and he wipes away my tears with his fingers.
But this is true: Jesus loves your questions. He loves them because he loves you.
Have you read Habakkuk? This book that starts with the prophet’s complaints against God, and God’s responses, before ending in a Psalm of praise.
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