Truly, nothing and no one can ever break this link because it is God who authors and accomplishes it all together. As you can notice, each sequence in this unbreakable link, are all acts of God. Indeed, this is what gives us assurance, that it is God who authored our salvation. And He is not just the Author, He is also the Accomplisher, the Sustainer, and the Finisher. 

And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. (Romans 8:28-30)
This is the passage where the unbreakable link of salvation, or the golden chain of salvation, is found. It’s a comfort to know that God holds everything in our salvation – the beginning, the end, and everything in between. That is why this passage is worth memorizing and worth daily remembering because it points us to our great God who saved us. Kindly join me as I meditate upon God’s amazing grace when He foreknew, predestined, called, justified, and glorified us.
The first word to be mentioned in the unbreakable link is “foreknew”. The knowledge of God that is talked about here is not just God’s prior knowledge, meaning that God knows all things that will happen before it happens. It’s deeper than that. The level of knowledge used here is deeper than intellectual head knowledge, it is knowledge in an intimate sense. A knowledge that goes deeper than the intellect and has one’s loving affection. Just as it is used in other verses like in this passage: “Adam knew Eve his wife, and she conceived and bore Cain” (Gen. 4:1). This level of knowing is used to describe the consummation of a couple’s love and then the conception of the miracle of child-bearing. And God, our Husband, fully knows us deeply and intimately, that it is better to use “foreloved” instead of “foreknew”. Indeed, it is sweeter to know that before the foundation of the world, God chose to set His heart upon us.
The heartbeat of our salvation is grounded upon God’s love for us. A love that transcends time because it is given before time began. And this same eternal love has set our destiny toward Christlikeness as mentioned in this passage: “For those whom he foreknew he also predestined to be conformed to the image of his Son”. His eternal love governed our wonderful destiny: conformity to Christ. God, by His love, decided beforehand what will take place in the end for us. He wants to save us through Christ, for Christ, and to Christ. That is why our life’s ultimate end is Christlikeness because it is the only way that we would be a pleasing offering for our Savior, that our lives point to Him because our image reflects His image. Even though we could never fully reflect Christ in our sanctification, we will fully reflect Him in our glorification because sin will be no more. He is our Firstborn, and we have eternity to perfectly follow hard after Him to image His image.
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The more and more we learn about and of God the more we will trust Him with our deepest thoughts and desires, and the more we read His word and understand His will and purpose for our lives the more our prayers will model the example of Christ who sought that His every moment would be spent doing the will of His Father. We meditate on His mercy to sinners, because we is one, and we praise His precious name for in it we have the perfection of His love.

Today’s a big one. Four questions seems like a lot, and it is. However, they are all tied into something which is very important for us to realize as we grow in faith and use prayer for its intended purpose. Pray is service unto the Triune God. That being the case each of the members of the Trinity play a role in the power of prayer and in its success, at least as we measure that.
Due to the fact we have so many we won’t bother with a lot of introductory stuff and just get right to reading the Q/A’s for today:
Q. 179. Are we to pray unto God only?
A. God only being able to search the hearts, hear the requests, pardon the sins, and fulfil the desires of all; and only to be believed in, and worshipped with religious worship; prayer, which is a special part thereof, is to be made by all to him alone, and to none other.
Q. 180. What is it to pray in the name of Christ?
A. To pray in the name of Christ is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake; not by bare mentioning of his name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation.
Q. 181. Why are we to pray in the name of Christ?
A. The sinfulness of man, and his distance from God by reason thereof, being so great, as that we can have no access into his presence without a mediator; and there being one in heaven or earth appointed to, or fit for, that glorious work but Christ alone, we are to pray in no other name but his only.
Q. 182. How doth the Spirit help us to pray?
We not knowing what to pray for as we ought, the Spirit helps our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces which are requisite for the right performance of that duty.
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The mere abstinence from sodomite conduct – while at the same time speaking about, attending conferences focused on, and writing about one’s sodomite lust – is hardly to be considered “above reproach” (cf. 1 Tim 3), to “adorn the profession of the gospel” (cf. BCO 21-5, 24-6), or to be “free from all taint of what is lewd or salacious.” Bare abstinence from all sexual conduct does not meet the minimum standard for Christian behavior. All Christians – whether single or married – are called to chastity, so the claim of celibacy is not enough to show oneself called and qualified for church office.

In the Presbyterian Church in America, it seems we disagree on where “the line” is to be drawn for church officers and what it means to be “above reproach.” Our presbyteries are debating whether to ratify Overture 15 (Item 1) which reads:
Men who describe themselves as homosexual, even those who describe themselves as homosexual and claim to practice celibacy by refraining from homosexual conduct, are disqualified from holding office in the Presbyterian Church in America.
I believe the debate centers on the extent to which worldly concepts and ideas are permitted to shape the way potential officers conceive of and describe themselves. We disagree on how closely a man may come to describing himself according to his unnatural desires and still be qualified to serve Christ and His people in ordained office. It seems some see this debate as centered on simply, how worldly can a man be and not be disqualified?
I. The Main Debate: “homosexual”
Some argue there is nothing wrong with an officer who experiences sodomite lust being described by the national media as “gay.” They see nothing necessarily wrong with a man who conceives of himself as a homosexual ministering as an ordained officer in Christ’s Church. One side of the PCA insists a man who confesses to be homosexual is simply acknowledging unwanted same-sex attraction, which is no worse than a man acknowledging an unwanted attraction for a woman not his wife.
But others insist that while we may name our sins, we are not named by our sins. They argue for a man to describe himself according to his sinful lusts disqualifies him from ordained ministry. Their concern is that describing oneself as “gay” or “homosexual” indicates the man has bought into – or at least is unduly influenced by – a Post Modern Worldview in which the self and sexuality are virtually indistinguishable. Carl Trueman’s diagnosis is helpful to explain the concerns of many of those in the 54% of the General Assembly who voted to pass Overture 15:
The idea that sexuality is identity is now basic and intuitive in the West, and this means that all matters pertaining to sex are therefore matters that concern who we are at the deepest level. Sex is identity, sex is politics, sex is culture.1
As Trueman explains, the culture in which we minister views sex as fundamental to identity. Thus, many in the PCA argue a potential officer who describes himself according to a disordered and unnatural sexuality crosses the line of propriety and reveals such a man has succumbed to the disease Trueman has diagnosed in the wider society.
But there is another, less considered, part of Overture 15 (Item 1).
II. An Overlooked Aspect of the Conversation: “celibacy”
One recent author has claimed2 the PCA and other Bible-believing denominations have had same-sex-attracted ministers for generations who have ministered faithfully to the church in a lifestyle of celibacy.3
But the PCA constitution requires more than celibacy for faithful Christians and especially of men called to be officers in Christ’s Church. Celibacy for unmarried Christians is only the beginning of sexual faithfulness.
I am aware in our Post Modern Age that appealing to a dictionary for a definition is a rather risky proposition, but nonetheless: Merriam-Webster defines celibacy as follows:
not engaging in or characterized by sexual intercourse; abstaining from marriage and sex especially because of a religious vow.
But our confessional standards require more than celibacy, but rather chastity:
The duties required in the seventh commandment are, chastity in body, mind, affections, words, and behavior; and the preservation of it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in all our callings; shunning all occasions of uncleanness, and resisting temptations thereunto (WLC138).
In our hyper-sexualized society, it might be easy to conflate celibacy and chastity, but they are not strictly synonyms.4 While they do have significant definitional overlap, they are different, yet related concepts. Merriam-Webster on chaste:
implies a refraining from acts or even thoughts or desires that are not virginal or not sanctioned by marriage vows; innocent of unlawful sexual intercourse; pure in thought and act; free from all taint of what is lewd or salacious.
Single Christians and married Christians are alike called to chastity. Chastity includes not simply abstinence from fornication, but also the setting of a guard over our thoughts, desires, and company that they all be chaste.
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1 Carl Trueman, The Rise and Triumph of the Modern Self (Wheaton: Crossway, 2020), 299.
2 n.b. the author’s use and appropriation of historical sources has recently been called into question by M. D. Perkins and the Presbytery of the Ascension (PCA).
3 Greg Johnson, Still Time to Care (Grand Rapids: Zondervan, 2021). See also this podcast episode for a similar claim.
4 Indeed Merriam-Webster does seem to note the words are becoming conflated. But our Confessional Standards nonetheless recognize a difference between the requirements of chastity versus celibacy.
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