But That is Unfair!
God can do as he pleases. He is sovereign and we are not. He can choose to give certain gifts to some people, but not to others. He can allow one Christian to go through all sorts of hardships and trials, while another might seem to go through life relatively unscathed in this regard.
While driving home today from a speaking engagement, I was stuck at a traffic light. I noticed a billboard ad for some legal firm. The wording on it was something like: “We can challenge an unfair will.” It got me thinking (as most things do). Just what is an unfair will exactly?
I am no legal expert so I may stand to be corrected here, but if the main beef is you do not like what was left to you – or not left to you – in someone’s will, then that is one thing. If a will was made fraudulently or under duress, that might be another matter. But if the main concern is the first option, then it seems a bit off.
After all, does not a person have the right to make out a will as he or she sees fit? It is their property or money or assets, etc., that they are deciding on as to where it all ends up. Maybe some old woman has three sons. She makes a will, and when she passes on, the three discover that two of them each got 40 per cent of the goods, while the third only got 20 per cent.
Obliviously the third son might well think this is unfair: ‘Should we each not have gotten 33 1/3 per cent?’ Well, the woman is entitled to do as she wishes here – it is her stuff that she is passing on. She might have left it all to some charity and left the sons nothing.
Or she might have given each son ten per cent, and left the rest to others, or to other causes. That is her prerogative. It is her stuff after all. And there might be good reasons why she did the 40/40/20 split. Perhaps the third son was a real rascal who never helped the mother, while the other two did.
So why am I writing about all this? Well, as is so often the case, I find it very easy to turn the stuff I come upon into sermon material. I find it quite easy to translate something I have seen or read or heard into a spiritual discussion.
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BCO Amendments Related to Homosexuality Now Before PCA Presbyteries
Greco is quick to point out that the proposal applies only to prospective officers, not to all church members. “Officers in the church are to be models of godliness and Christ-likeness,” he says. Though imperfect, “they are not to be identified with their sin.” He believes that the three criteria referred to above “make clear that it is neither being a sinner nor struggling with a sin that disqualifies a man from office. It is identifying with his sin and declaring that the Spirit will never give (indeed, cannot give) victory over his sin.”
Following their approval by the Presbyterian Church in America’s 48th General Assembly, the Book of Church Order (BCO) amendments proposed by Overtures 23 and 37 have been sent the PCA’s 88 presbyteries for their advice and consent. Both proposed amendments deal with homosexuality. Two-thirds of our presbyteries, a total of 59, must approve them before they’re presented to the 49th Assembly for a final vote.
Two Overtures, Three Years in the Making
A lot of history — in the culture and in our church — has brought us to this moment. This is how it goes with controversial issues in the PCA. Sometimes they’re theological — the debate over creation days, for example. Sometimes they’re related to polity — such as the ministry of women in the church. And they can be significant issues in the broader culture, such as racial reconciliation or, as we see today, homosexuality.
Such issues produce debate, prompt disciplinary cases, and spawn overtures to the General Assembly (GA). They can also lead to the creation of study committees to explore the issue, and while the findings of such committees are only advisory, they tend to promote peace in the church around the controversies.
So why this issue, and why now? There are two primary reasons.
The first comes from outside the PCA — the dramatic change in attitudes toward homosexuality in American culture. They’ve occurred quickly — in roughly two decades — and they’ve been pervasive. Sadly, these trends have also been reflected in some Christian churches. Many mainline denominations, for example, now endorse same-sex marriage and the ordination of practicing homosexuals. Though the PCA has faithfully advocated the biblical teaching concerning homosexuality, some have called for the denomination to express its position even more strongly in response to these trends.
The second reason is internal. In July 2018 Revoice, an organization created to support Christians who experience same-sex attraction while upholding the historic Christian teaching about marriage and sexuality, held its first conference at Memorial Presbyterian Church, a PCA congregation in St. Louis. The conference stirred controversy and criticism throughout the evangelical world, and particularly within the PCA.
Over the next several months, Greg Johnson, pastor of Memorial, found himself defending Revoice in a variety of public settings. In the process, he acknowledged his own struggles with same-sex attraction, which intensified the controversy and prompted a series of technical judicial actions:At the request of the Memorial session, Missouri Presbytery created a committee to investigate allegations raised against Johnson and Memorial for hosting Revoice.
In May 2019, the committee presented its findings; while concluding that the Memorial session had failed to exercise due diligence in its handling of the conference, no charges were filed against Johnson or the session.
In January 2020, two presbyteries invoked the provisions of BCO 34-1 that allow a presbytery to ask the General Assembly’s Standing Judicial Commission (SJC) to assume original jurisdiction when a presbytery fails to act on a matter of theological error. The presbyteries alleged that Missouri’s failure to charge Johnson constituted such a failure.
In the same timeframe, two presbyteries and two sessions outside Missouri presbytery requested that Missouri initiate a disciplinary investigation of Johnson under BCO 31-2. The presbytery established a committee to conduct such an investigation in October 2019. It found no strong presumption of guilt and in July 2020 the presbytery exonerated Johnson.
This led a third presbytery to ask the SJC to assume original jurisdiction in Johnson’s case.
But before the SJC could act on these requests, an elder in Missouri Presbytery filed a formal complaint against the presbytery for exonerating Johnson. The complaint was denied by Missouri and then taken to the SJC, which ruled that the complaint should be considered before the requests for original jurisdiction. That complaint is currently being decided.The PCA Reacts With 11 Overtures
All this — external and internal factors combined — led to a flurry of 11 overtures sent to the 2019 General Assembly.One asked the Assembly to commend a study paper on sexual orientation produced by the Reformed Presbyterian Church of North America (RPCNA) and make it available to the denomination.
Two offered their own statements on homosexuality.
Two others asked the Assembly to re-affirm previous statements.
Two presbyteries overtured the Assembly to commend the Nashville Statement, produced by the Council on Biblical Manhood and Womanhood, and make it available to the denomination.
Four presbyteries asked the Assembly to appoint a study committee to address the issue.Ultimately, the Assembly commended the Nashville Statement and the RPCNA’s study paper. It also approved the appointment of a study committee; GA Moderator Howard Donahoe appointed the Ad-Interim Committee on Human Sexuality (AIC) which posted its report in May 2020, prior to the Assembly that was postponed because of COVID-19.
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For a complete statement of Fred Greco’s arguments in favor of Overtures 23 and 37, click here.
For a complete statement of Kyle Keating’s argument against the Overtures, click here.[The Aquila Report Editor’s Note: Here are the proposed amendments to the PCA’s Book of Church Order as approved by the PCA General Assembly and sent to the presbyteries for their votes]:
BCO 16-4. Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. Those who profess an identity (such as, but not limited to, “gay Christian,” “same sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either (1) by denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction), or (2) by denying the reality and hope of progressive sanctification, or (3) by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.
BCO 21-4 e. In the examination of the candidate’s personal character, the presbytery shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. The candidate must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending on this work of grace to make progress over sin (Psalm 103:2-5, Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of the pastoral office, Presbyteries are encouraged to appoint a committee to conduct detailed examinations of these matters and to give prayerful support to candidates.
BCO 24-1. In the examination of each nominee’s personal character, the Session shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. Each nominee must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending upon this work of grace to make progress over sin (Psalm 103:2-5; Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of church office, Sessions are encouraged to appoint a committee to conduct detailed examinations into these matters and to give prayerful support to nominees. -
Why Love is One of Gods Commandments
The Relationship Between Love, Lifestyle, and Faith
I wish you to rightly observe this conjunction, that these are inseparably knit together, love to God and love to other people – delight to do His will – to love Him and live to Him. Do not deceive yourselves with vain words. If you do not find the doctrine of grace laying this restraint on your heart, you are yet in your sins. This is the reasoning of a believing soul: “Shall I, who am dead to sin, live any longer therein? Shall I not delight in those commandments, when Christ has delivered me from the curse of the law?” Although that person falls and comes short, yet the pressure of their heart is in that direction.
At the same time, pay attention to the order. You must first believe on the Son, and then love Him, and live to Him. You must first flee to His righteousness, and then the righteousness of the law shall be wrought in you.
Therefore do not weary yourselves to no purpose. Do not wrong your own souls by seeking to reverse this order, which was established for your joy and salvation. Know that you must first meet with satisfaction in all the commands of Christ, before your obedience to any of them can be accepted. Then, having met with that, know that the sincere endeavour of your soul, and the affectionate impulse of your heart towards your duty, is accepted.
And if you find yourself afterwards surcharged with guilt and inconsistent walking, yet you know that the way is to begin at this again, to believe in the Son. This is the round you must walk, as long as you are in the body. When you are defiled, run into the fountain, and when you are washed, strive to keep your garments clean, but if defiled again, get your hearts washed from wickedness.
How Far-Reaching Love Is
Now love is a very comprehensive command. It is the fulfilling of the whole law (Romans 8:10, Matthew 22:37–38. It is indeed the true principle and pure fountain of our obedience unto God and men. All fruits of the Spirit are moral virtues that grow out of the believer. Whether pleasing to God, or refreshing to other people, they are all virtually in the root of love. That is why the apostle names one for all, i.e., brotherly love, as the bond of perfection (Colossians 3:14).
Love is a bundle of many divine graces, a company or society of many Christian virtues combined together. They are named bowels of mercies, long suffering, kindness, humbleness of mind, meekness, forbearance, and forgiveness, all which are tied to the believer’s girdle by charity. So where love is, every good comes. After love comes a troop of so many sweet endowments and ornaments, and where love is lacking (as truly it is the epidemic disease of the time), many sins abound, for when iniquity abounds, “the love of many shall wax cold” (Matthew 24:12).
Oh! that is our temperament, or rather our distempered nature — our love is cold, and our passions are hot! When charity goes away, out come the wild and savage beasts of darkness, i.e., bitter envying and strife, rigid censuring and judging, unmercifulness and implacableness of spirit towards others’ failings and offences. Self-love keeps the throne, and all the rest are her attendants. For where self-love and pride is, there is contention, strife, envy, and every evil work, and all manner of confusion. They lead one another as in a chain of darkness (Proverbs 13:10; James 3:16).
Do not think that love is a mere compliment, an idle feeling. It more real than that, more vital. It has bowels of mercy, which move when others are moved, and which bring their neighbour’s misery into the inmost seat of the heart, and make your spirit a companion in their misery. It is also exercised in forbearing and forgiving.
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How to Reconcile with Another Christian
How many of our disagreements, misunderstandings, feelings of bitterness, and lack of forgiveness in the body of Christ would disappear if we looked at our conflict in light of eternity?
How do we reconcile with fellow Christians? In my thirteen years of pastoral ministry, I have found that much of my calling deals with helping those who have been injured by other people—especially other people in the church.
We live in a messy world filled with messy relationships. The church exists in that world, so it isn’t immune to messy relationships. The letter of Philemon is example A. The circumstances of this letter are just messy. Paul is a prisoner, writing a letter to Philemon—a slave master—about Philemon’s thieving and runaway slave, Onesimus. And they are all Christians. Talk about a mess. The church is messy, and it doesn’t get much messier than a slave and his owner in the same church. I tend to think this letter of Philemon resides in our Bibles because it offers one of the most complex, messy relationships the church could ever experience and provides a beautiful picture of how to seek reconciliation in the midst of such relationships. The Apostle Paul approaches reconciliation between these two brothers masterfully.
Paul practices patience. He takes time before asking anything of Philemon. He lays a foundation. He is 145 words into this 335-word letter before he even mentions Onesimus. And Onesimus is the sole reason he is writing this letter. Notice the foundation he lays: he informs Philemon of his own love for Christ (vv. 1, 4, 6, 9) and then his love for Philemon (vv. 4, 5, 7). Let others know your love for Christ and your love for them first. The appeal or correction that flows from that stream will be less obstructed.
Paul doesn’t demand and doesn’t attempt to control Philemon. He appeals to him (vv. 8–10). You can never force someone to reconcile. You can’t demand it. Paul says in verse 8, “I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you.” He knows that love must be manifest for true reconciliation, but love can’t be compelled. It can’t be forced. He does the same thing in Philippians 4 when he addresses Euodia and Syntyche, two women in conflict in the church at Philippi. He says, “I entreat Euodia and I entreat Syntyche to agree in the Lord” (v. 2). He appeals to them individually.
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