The Spirit’s Fruit: Gentleness
When confrontation is required, to fail to do so is not gentleness but cowardice. Of course, even this confrontation needs to be done with gentleness. However, gentleness does not mean that we omit the hard things that need to be said, but it does mean that we say them for Christ’s sake and not our own.
What is it to be gentle? Everyone has an image in their mind’s eye or an idea. But it’s probably best to start with the One we ought to model and so ask, what did gentle look like on Jesus? Perhaps the first place we might go is Matthew 11:28-29. There Jesus tells us that he is “gentle and lowly in heart.” Gentle here means meek or humble. We might say that to be gentle is not to think of oneself more highly than one ought to think. B. B. Warfield once wrote, “No impression was left by his life-manifestation more deeply imprinted upon the consciousness of his followers than that of the noble humility of his bearing.” Jesus was humble.
What is more, he called others to be the same. In the Sermon on the Mount, we find that Jesus gave the qualifications for kingdom citizenship. One must arrive at a true sense of their spiritual poverty, mourn as a result of it, and humble themselves as they reach for a righteousness that is not their own. Humility is essential to the way that God leads us to Himself.
Paul, a man who was made aware of his jealousy by being bested by Stephen (Cf. Acts 6:8-9, 58; Romans 7:7-12), learned this lesson and taught it in Romans 12 saying, the transformation of the mind has to do with not thinking more of ourselves than we ought to think (Romans 12:1-4).
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Encouragements from the Jubilee Assembly
God is faithfully raising up new generations of men to shepherd His people and hold the PCA to faithfulness. Let us continue to pray His blessing upon His church for her next 50 years.
One former PCA Moderator characterized the Memphis Assembly as “the most significant in a generation.” The PCA has been at a crossroads (as noted among other places here, here, and here) as she decides whether to be a confessional, Reformed Church committed to walking in the old paths of piety and discipleship or a broadly evangelical, culturally missional, reactionary communion.
In Memphis, the Assembly chose to walk in the old paths of the Reformed faith as evidenced by both the acts of the assembly and the men elected to her permanent committees, agencies, and Standing Judicial Commission (SJC). In addition to the greater manifestation of unity, a return to growth numerically and in terms of giving, increased elder participation, and unity on chastity for officers, there were other, less obvious encouragements not to be overlooked regarding the health of the PCA. God is richly blessing the PCA.
1. Rising Ministerial Standards
Wednesday’s Assembly-Wide Seminar featured reflections and aspirations from four elders from the PCA’s founding generation. In his address, former Moderator TE Charles McGowan noted his recollection that the PCA was founded as a “big tent movement,” yet he remarked how the PCA has grown stronger and more “theologically focused.” He noted how in the early days, the PCA had received pastors who would not be received today, because our communion has become more “clearly and definitely Reformed.”
This is a welcome marker of good health for the PCA. Rather than loosening standards and confessional atrophy, the PCA’s expectations for ministers have become more robust as the denomination insists on a deeper commitment to Reformed Theology.
In his address to the First General Assembly, TE O. Palmer Robertson seemed to predict this very thing as he proclaimed,
By adopting the Westminster Confession of Faith as the basis for its fellowship and ministry, the Continuing Church takes its stand unequivocally for the faith once delivered to the saints…
…No narrowing fundamentalism is to mar the vision of this church as it searches out the implications of Scripture for the totality of human life. It is to the faith of Christianity in its fulness, as it relates to the whole of creation, that the Continuing Church commits itself. In humble dependence on the Holy Spirit to enlighten and empower, the Continuing Church commits itself to the Christian faith in its wholeness…
…Knowing his body to be one, we rejoice in the oneness we now experience, with all who are committed to the same precious faith. May the Lord of his church be pleased to hasten the perfecting of that unity with himself and among us, “until we all attain to the unity of the faith and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fulness of Christ.”
TE Robertson’s proclamation those 50 years ago has proven true. The PCA is now more robustly Reformed with both high standards for officers and a zeal for the lost: to know Him and to make Him known. These increasingly high standards manifest a faith in God to sovereignly provide for His Church as we submit to the qualifications and the truths set forth in His word.
2. Commitment to Historic PCA Polity
The Hodge-Thornwell debate on church boards of the 19th Century continues to echo in the assemblies of the PCA. Overture 7 from Southern New England Presbytery proposed a small change to the Rules of Assembly Operation that required the committees and agency boards of the General Assembly to annually give account to the Assembly regarding their faithfulness to the Assembly’s instructions as well as submit any significant policy changes to the Assembly for approval.
This reinforces the PCA’s commitment not to have true “boards” for its agencies, but committees that are subservient to the General Assembly. In the old PCUS, the boards were the strongholds of liberalism and worldliness; the late TE Harry Reeder referred to this phenomenon not as “mission creep,” but mission exchange.
To prevent this, the PCA founding fathers designed a system of government to limit the power of PCA agencies by making them committees and dependent on the Assembly rather than with authority largely independent from the Assembly. You can read more about the development of and tension within the PCA’s polity in David Hall’s new volume surveying the PCA’s first half-century.
Fittingly at our 50th Assembly, the PCA reaffirmed her commitment to her historic ecclesiology as the Assembly adopted stronger language to hold accountable the permanent committees and agencies via the committees of commissioners.
This accountability promotes the health and efficacy of our agencies and committees; the permanent committees are able to develop vision and long-term strategies, while at the same time the General Assembly is able to more fully oversee their work and ensure a robust commitment to that Reformed faith of which TE McGowan spoke in his address. In this way both the permanent committees and committees of commissioners spur one another on to the fulfillment of the Great Commission and their specific missions.
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Abide with Me
Lyte preached as a dying man to dying men. He knew that life was but a vapor and that sinful man must make haste to close with Christ. And even as his own life began to fade, Lyte pointed others to the solace that he found in knowing that our unchangeable God abides with all His people in life and in death.
I don’t like change, and I know I’m not the only one. Change, even if it is a good and needful change, carries with it a tinge of sorrow and uncertainty. As we reflect upon the goodness we’ve enjoyed and so often overlooked, we wonder if that same goodness will be on the far side of change. “Will my children make new friends after the move? How will I handle being an empty nester? What if my new career ends up being worse than my old one? How will I spend my time when I’m not going into the office every day?”
The feelings of sorrow and uncertainty are only magnified when the change is unexpected and unwelcome. “What happens if our country goes to war? What will the world look like for my children and grandchildren? How can I get out of bed in the morning without my spouse by my side?” As time changes everything about us and around us, the hymn “Abide with Me” provides special comfort to those who long for something constant, something that forever remains the same.
“Abide with Me” was written by the Scottish Anglican priest Henry F. Lyte (1793-1847). Lyte was a reputed poet and hymnodist (“Jesus I Thy Cross Have Taken” and “Praise, My Soul, the King of Heaven” come to us from Lyte’s pen), and a faithful minister serving All Saints Church in Lower Brixham, Devonshire, England for 23 years.
Lyte’s health was always fragile; asthma and tuberculosis were constant threats to his wellbeing. Shortly before journeying to Italy to escape the biting cold of winter, Lyte preached what would be his final sermon. The story goes that “Lyte nearly had to crawl to the pulpit and his message came as from a dying man. His final words made a deep impact upon his people when he said that it was his desire to ‘induce you to prepare for the solemn hour which must come to all by a timely appreciation and dependence upon Christ.’”[1] Lyte’s daughter tells us that it was on that same night that he placed the words of “Abide with Me” into the hands of a family member, together with a tune of his own composing. Two months later, Lyte succumbed to tuberculosis and died in Nice, France on November 20th, 1847.
Lyte preached as a dying man to dying men. He knew that life was but a vapor and that sinful man must make haste to close with Christ.
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The Regulative Principle of Worship
Without the regulative principle, we are at the mercy of “worship leaders” and bullying pastors who charge noncompliant worshipers with displeasing God unless they participate according to a certain pattern and manner. To obey when it is a matter of God’s express prescription is true liberty; anything else is bondage and legalism.
What is the regulative principle of worship? Put simply, the regulative principle states that the corporate worship of God is to be founded on specific directives of Scripture. Put another way, it states that nothing ought to be introduced into gathered worship unless there is a specific warrant of Scripture.
Let us be clear: we worship God in “all of life”—when fishing, playing golf, eating breakfast, or driving a car. Paul makes this very clear: “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Rom. 12:1–2).
Because of this, some have argued that there is no special set of rules for gathered worship. There’s just worship. But this ignores some very important issues. True, there is a regulative principle (a set of general rules) for what we might call “all of life” worship. Everything we do must have in view the glory of God. “So, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31). We might call this a general regulative principle. But is there a more specific application of this principle for gathered worship? The Reformers (John Calvin especially) and the Puritans answered yes. God is especially concerned as to the question of how we worship in public gatherings.
Typical by way of formulation are the words of Calvin: “God disapproves of all modes of worship not expressly sanctioned by his Word,” and the Second London Baptist Confession of 1689: “The acceptable way of worshiping the true God, is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures.”
The Westminster Assembly
When the Westminster Assembly gathered, its primary directive was to answer this very question. It soon began to address other issues, but it was the issue of worship that dominated its initial agenda. It would later publish a Directory for the Public Worship of God. The term directory is itself important; it is not a Book of Common Prayer as the Anglicans had. They were very clear that the directory functioned in a very different way.
The very first chapter of the Westminster Confession of Faith is about Scripture. It was a way of saying that before we can say anything about God or humanity or sin or the church, or worship, we need some basis of authority. And that sole authority is the Word of God. All of Scripture is a product of God’s outbreathing (2 Tim. 3:16–17). Men spoke as they were driven along by the Holy Spirit (2 Peter 1:21). For the Westminster tradition, then, we begin with Scripture.
It is in this opening chapter on Scripture as the foundation of all knowledge that the regulative principle appears:
The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed. (WCF 1.6)
The point being made is that Scripture lays down certain principles about two particular issues (there are others): the form of church government and public worship. The same principle appears again in the chapter on worship:
The light of nature shows that there is a God, who has lordship and sovereignty over all, is good, and does good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture. (WCF 21.1)
The point is that Scripture (that is, God Himself, since Scripture is God’s Word) prescribes how we worship God. The word prescribe carries the idea of authority. When you go to the drugstore and you need some medicine that isn’t an “over the counter” drug, you need a prescription—it used to be a piece of paper signed by the doctor (these days it is usually done electronically).
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