Everyday Blessings
The thing that makes revival so special is that it is rare. Yet, what is not rare is the everyday work of the Lord in our lives and churches. It is this slow growth that we see over time. We pray for great revival, but we trust in our God who is everyday working for his people.
In the account of the Welsh Revival in the early Twentieth century there were clear transformations that took place. Individuals’ lives were transformed so that they gave up their sins and followed the Lord. Society was changed to the point that in some places they closed the Police stations because there was no more crime. We should pray that a true revival might sweep across our land and that we might see ourselves, our churches, and our nation changed by the outpouring of the Holy Spirit.
As we long for revival, do not forget that the Lord is working everyday. Revivals are special times. However, we should not despise the day of small things. This is the ordinary work of God. To bless daily by the means of grace and to grow the church through small steps. Yes, we long for revival, but we must also acknowledge and trust the ordinary work of the Lord.
Sometimes this work of the Lord is hard to see. It is like watching your child grow. You can’t see the growth every day or week, maybe not even every month. But over time, as you mark their height on the door frame, you see the growth.
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The Christian’s Dual Citizenship: When the Ethics of Heaven and Earth Collide
Until Christ comes again, Christians live as citizens in this world and citizens of heaven. We are dual citizens who have the duty to love God and our neighbor in our earthly countries with a different kind of power than the world has. Where Rome demanded allegiance through aggression and superiority, followers of Jesus depend on a power that comes from the Sovereign King himself. This power is made known in our weakness because it makes much of his strength (2 Cor. 12:9).
The first book of the Bible I had the privilege of preaching through was the joyful letter to the Philippians. I didn’t know it then, but this little letter written nearly 2,000 years ago would be branded into my heart forever. Besides the beautiful proclamations of Christ and his glory, the main idea that struck me was the reality of a Christian’s citizenship. Paul teaches the small church in Philippi that they are citizens of heaven (3:20). This was not some random thing for Paul to write but instead would have had deep meaning for the Philippians. In fact, it would have challenged something they held very dear: their Roman citizenship.
Some Christians can find themselves focusing more on their earthly citizenship than their heavenly citizenship.
The little colony of Philippi was proud—almost boastful—of their citizenship as a Roman colony. Octavian (later the emperor Augustus) won a decisive victory for Rome years earlier and made Philippi an official Roman colony, granting its residents Roman citizenship (Gordon Fee, NICNT: Philippians, p. 161). A major part of the population was composed of proud former soldiers who had served in the Roman military. Philippi was a people and place that reveled in patriotism.
As a veteran of the U.S. Army, I understand what it means to be a proud citizen who has served my country. Yet, as proud as I am, I am also concerned that some in churches in the United States can misunderstand their identity at times. Rather than focusing on being disciples of Christ and citizens of heaven, they may tend to opt in for the popular identity of being American citizens and patriots.
Rather than being formed by the King of heaven, it can be tempting to soak up hours of the Joe Rogan podcast or to become imitators of Jordan Peterson. Rather than living out the ethical qualities of the kingdom (Matt. 5-7), some adopt a worldly view of power. Rather than striving side-by-side for the faith of the gospel (Phil. 1:27), some are merely staunch advocates of Second Amendment rights, big beards, and craft beers. While I’m not opposed to any of these things, they should not determine our prime identity.
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The Christian’s Hard Affluence and Easy Hardship
With all our affluence today, rather than worrying over waning faith and despairing over our salvation, we ought to see the tremendous opportunity that affluence affords us to love our neighbors on a scale premodern people could never imagine. Such different outlook could make all the difference in the world—and beyond.From sociologists Christian Smith and Melinda Lundquist Denton’s worries over “moral therapeutic deism” in their 2005 book, to the Pew Research Center’s documentation of the growing trend of religious “nones” (people who claim no religious affiliation), to common claims that we now live in a “post-Christian” culture, the idea that religion and modern affluence cannot coexist has deep roots. Indeed, one might go back further and cite sociologist Max Weber’s The Protestant Ethic and the Spirit of Capitalism.
Peter Berger wrote an excellent rejoinder to the secularization thesis 12 years ago, noting that on the whole the phenomenon has not panned out as many feared. And yet … one cannot deny that, even in the United States, affluence and faith stand in inverse relationship. In 2014, Pew recorded that 14% of people who make over $100,000 per year identify as atheists compared to half that, 7%, among those who make $30,000 or less.
So it makes some sense to expect that increased affluence means decreased faith and religiosity, but why? And is this something modern and new? Or is it timeless?
While orders of magnitude more people, due to modern market economies, enjoy the blessings of affluence today than in the preindustrial world, human nature stays the same. Jesus warned, “Woe to you who are rich, for you have received your consolation” (Luke 6:24). When a rich young man came to him and asked, “What must I do that I may have eternal life?” (Matt 19:16), Jesus told him to follow the commandments, which the man claimed to do. Yet apparently he still felt unfulfilled, further asking Jesus, “What do I still lack?” (Matt 19:20). To which Jesus replied, “Go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow me” (Matt 19:21). Instead, the young man goes away sorrowful, and Jesus laments, “How hard it is for those who have riches to enter the kingdom of God!” (Mark 10:23).
The data above seem to indicate that Jesus’ lament holds for our modern affluence.
But wait a minute. Isn’t salvation a “free gift” (see Rom 5:15–16)? Don’t Christians believe “by grace you have been saved” and “not of works” (Eph 2:8–9)? How then can it also be “hard”?
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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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