Written by O. Palmer Robertson |
Wednesday, March 6, 2024
When the ruling elder cares enough to get involved, he will keep the church aware of the real world and the desperate need it has for the good news about Jesus Christ. At the same time, he will exercise a restraint on tendencies to depart from the faith….It is hoped that the trend toward a smaller and smaller percentage of ruling elder participation at the General Assembly will be reversed. The well-being of the church depends on it.

He who rules, let him do it with diligence.Romans 12:8
The ruling elder gave birth to the Presbyterian Church in America. Not the preachers but the ruling elders. When the ministers were too cautious to take decisive action, the ruling elders took the lead. They formed the organizations and called the meetings that eventually led to the formation of the PCA.
Now the ruling elder must devote himself to diligence in maintaining this great church. If the PCA is to realize fully its unique opportunities in the needy world today, ruling elders must show their commitment and concern by consistent involvement at every level of the church’s life. Particularly at the General Assembly, the ruling elder must be present, and he must be heard. He who rules must do so with diligence. The only thing necessary for evil to prevail is for good men to do nothing.
When the ruling elder cares enough to get involved, he will keep the church aware of the real world and the desperate need it has for the good news about Jesus Christ. At the same time, he will exercise a restraint on tendencies to depart from the faith. This handbook is designed to encourage the ruling elder to stay involved in the Lord’s church. It is hoped that the trend toward a smaller and smaller percentage of ruling elder participation at the General Assembly will be reversed. The well-being of the church depends on it.
Take the following steps to get involved in the General Assembly of the church:
1. Begin by praying for your church.
Thank God for its commitment to the Scriptures, the great commission, and a mature Biblical faith. Ask the Lord to continue to bless it with peace, purity and zeal for serving Him by reaching out to the world.
2. Make a commitment to be personally involved as a ruling elder in the General Assembly.
Four times it is stated that the “apostles and elders” made the decisions of the first Assembly in Jerusalem (Acts 15:2,4,6,22). Elders must continue to exercise this responsibility. It will cost you time, money, even vacation. It will require a reshuffling of your priorities. But the cause is worth the commitment.
3. Talk about this matter in your Session.
Raise the subject. Commitment to be involved must be a joint decision.
4. Plan who should be your Session’s representative early in the year.
In a larger church, consider relieving this elder of other responsibilities so he can devote himself to the preparation necessary for this important task. Because ruling elder involvement in the General Assembly is serious business, give it your best.
5. Encourage your representative from Session to attend at least two years in succession.
To really become comfortable with the procedures of the Assembly, a person needs to go more than once. If your church is entitled to send more than one delegate, stagger your representatives so that at least one will have had the experience gained from attending the previous year.
6. Once you have been selected as a delegate, keep current with the registration procedures so you will be included in all the mailings.

7. Make yourself available to your presbytery to serve on a “Committee of Commissioners.”
These committees generally meet at the site of the Assembly during the weekend prior to the formal opening of the Assembly. They are critical in their importance, since they set the agenda and formulate the motions to be presented to the Assembly.
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We are to reckon ourselves as dead to the penalty and power of sin because we are dead to the penalty and power of sin. We are not to obey the lusts of sin because sin is no longer our master. For we have not just died with Christ but by the Holy Spirt been raised with him, even seated with him in heavenly places, so that we might walk in newness of life. God would have us delight in the realities of our adoption as sons, the gift of the Holy Spirit, and our definitive break with sin. Taking pleasure in all the entailments of our hope of glory is what it is to walk in newness of life.
We live in a day in which personal testimony is considered more powerful than the ordinary means of grace. Many young men who are believed by profession to have entered through the narrow gate that leads to life have become indistinguishable from those that remain on the broad road to destruction. Because succumbing to internet temptation is now considered normative, the church has adopted a false view of the means and fruit of sanctification. Belief in a transformative gospel has given way to salvation by confession of guilt alone. Ungrounded accountability groups coupled with unbiblical candor about one’s darkest sins has replaced the biblical measure for salvation, which is non-delinquency in doctrine and lifestyle.
Perhaps more than ever since the time of the Protestant Reformation, the church needs to recapture a biblical understanding of salvation, and quit letting willful transgressors shape our soteriology. More than ever, the reality of our standing in Christ, along with God’s covenant promises and warnings, must be understood, believed and relied upon, but first they must be articulated.
The ordinary means of grace:
Growing in the knowledge of our union with Christ’s vicarious work on our behalf is no mere theological exercise for the mind. Indeed, when true theology penetrates the mind and is touched by the Holy Spirit, it is the very fountain of spiritual transformation. In the context of Word, sacrament and prayer, we are transformed only through the renewing of our minds after Christ, without which we do not, nor cannot, offer our bodies a living sacrifice in any way that is holy and acceptable to God. Apart from the transformative power of the ordinary means of grace released by faith alone, we forever remain conformed to this world and a stranger to biblical sanctification. The Bible is clear, “Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life.” Galatians 6:8
Realities, promises and warnings:
Any attempt at personal holiness that is not according to faith in the realities, promises and warnings contained in Scripture is not transformative. For what is not of faith is sin. (Romans 12:1-2; 14:23) Conversely, our growth in holiness will be proportional to (a) believing on the authority of Scripture who we are in Christ, (b) trusting in the covenant promises of Christ and (c) heeding Christ’s warnings. These objects of faith are made real to us as we prayerfully receive the whole Christ in Word and sacrament by faith alone. It’s only through even a minimally conscious realization of our union with Christ that we begin to lay hold of God’s covenant promises and heed its warnings. That is what it is to work out our salvation in fear and trembling.We must believe who we are in Christ as we make conscious of God’s covenant blessings and cursings.
First and foremost, the realities (or indicatives):
What is often absent in a “preach yourself the gospel” approach to sanctification is the full orbed ordo salutis. Believers aren’t merely to remind themselves that they are constituted and declared righteous for the sake of Christ. Although that is a precious reality, there is more sanctifying truth to embrace. We are to apprehend that our judicial pardon comes with spiritual adoption and definitive sanctification in Christ. Even allowing for an understanding of our having been buried, baptized or hidden in Christ, the imputation of Christ’s righteousness and our pardon in him is not without our having been definitively sanctified and declared sons in the Son. Victory over sin entails a heartfelt conviction of the forgiveness of sins, but there are still other gospel realties to receive by faith. These realities are not an addendum to faith but at the very heart of true Christian piety. When we see ourselves as God sees us, we begin to behave more as we truly are in Christ. This is why the apostle can say, “How shall we, that are dead to sin, live any longer therein?” (Romans 6:1)
The incongruity of not living according to a contextual biblical reality:
Effectual calling does not merely result in gifts of repentance and faith that lead to justification but is accompanied by all other saving graces. Through faith in Christ we have not just died to the penalty of sins in Christ, but to sin itself. Contrary to common evangelical thought, the old man is crucified with Christ once and for all, definitively releasing him from the power of sin in his life. Because we are justified and definitively sanctified, there is an incongruity of yielding our members to ungodliness. Christians are recreated with a position of dignity that makes sin not just incongruous but unsuitable because of our royal standing in Christ.
After the work of the cross, sin no longer had dominion over Christ. The penalty of sin, even the pangs of hell, awaited Christ until his earthly mission was finished. Having entered into Christ’s rest through the great exchange, sin no longer has dominion over the believer. In Christ we’re not merely free from sin’s penalty but from its power in our lives. Because sin no longer has dominion over us, it’s incongruous to live in it any longer.
It makes no sense to tell an imprisoned man to live as a free man. Yet it is most sensible to tell a free man to live as a free man. Similarly, the reason we are commanded not to let sin reign in our mortal bodies is because we are dead to sin’s penalty and power. Having been made alive in Christ, we can willfully yield ourselves to God and our members as instruments of righteousness. Such works of righteousness begin with believing the reality of what Christ has accomplished, and reckoning ourselves as we truly are in him.
We are to reckon ourselves as dead to the penalty and power of sin because we are dead to the penalty and power of sin. We are not to obey the lusts of sin because sin is no longer our master. For we have not just died with Christ but by the Holy Spirt been raised with him, even seated with him in heavenly places, so that we might walk in newness of life. (Romans 6; Ephesians 1) God would have us delight in the realities of our adoption as sons, the gift of the Holy Spirit, and our definitive break with sin. Taking pleasure in all the entailments of our hope of glory is what it is to walk in newness of life.
Our tendency toward legalism in sanctification:
The Scriptures do not teach we are justified through faith alone so that we might be perfected by works. There is far more good news for the poor in spirit, which crushes our self-righteousness even more than when we first believed. We are not just justified through faith alone but also progressively sanctified by the grace of faith. Our salvation is faith unto faith, for the righteous shall live by faith. (Romans 1:16-17)
Our sin of forgetting that we are pure in Christ will lead to immorality. If we live immorally, our election will justifiably become suspect. Without justifiable confidence in our union with Christ, we will become increasingly immoral. We can safely say, God has built into his system of sanctification a symbiotic relationship between assurance, faith and the practice of personal holiness. Similarly, if we confess our sins we will know God’s forgiveness and be cleansed anew. When we receive God’s cleansing, we walk as children of light and our sin will be increasingly abhorred. In that orbit we are more sensitive to our sin, quicker to confess, and more desirous to be cleansed. In the light we see more light, and we loathe the darkness. (2 Peter 1: 1 John 1)
The faith by which we live is not just a matter of believing God’s covenant promises and availing ourselves to the third use of the law, though those spiritual disciplines are essential to Christian living. Indeed, we are to be normed by the commandments of God as we embrace the promises in Christ. Surely, a proper use of the law when wrought by the Spirit can save us from the slavery of antinomianism and the bondage of legalism! Faith in the promises of God and love for the law of God will guide and shape the believer in the beauty of holiness, even as the Christian grows responsibly in liberty of conscience. Notwithstanding, the gospel of the cross must have preeminence in the life of the believer as he endeavors by grace to assimilate the whole counsel of God as he grows in Godliness, perfecting holiness.
Faith, a manner of life:
The conduit for our justification is the same for our sanctification. Again, the righteous shall live by faith. Accordingly, saving faith extends beyond justifying faith unto sanctifying faith. Faith envelops the entirety of the Christian life. We aren’t to receive Christ by faith alone only so that we might live our lives by sight. The Christ whom we have not yet seen is our sanctification. If we have received Christ by faith, it oughtn’t surprise that we are to walk in him by this very faith! “Therefore, as you received Christ Jesus the Lord, so walk in him.” (Colossians 2:6) Simply stated, we were saved, are being saved, and will be saved by faith.
The Christian life is to be offensively marshalled according to deep meditation that gives way to conviction over the already implications of the reality of the Christ event. It is through embracing the indicatives, (in particular our having died, been raised and seated with the ascended Christ), that the holy commandments of God become a lamp of light rather than a source of discouragement and condemnation. In the hands of the Holy Spirt, the law is good, for it brought us death, but God does not leave his adopted children there. God is not our accuser but our liberator. By reckoning ourselves as having been united to Christ in his sin-bearing life-giving work, as justified sinners we can participate in Christ’s resurrected life in our union with him.
Our position in Christ is a reality whether we’ve begun to understand it or not! But it is only by understanding it more fully that we walk in true holiness, more powerfully and victoriously. Gethsemane and the cross no longer yawn before Christ and, therefore, neither does condemnation await the believer in Christ. Because of that reality, sin is contrary to who we are, for we are not under the judgement of guilt and shame in our union with Christ. Because we are holy and without blemish in Christ, it’s incongruous to live as we too often would.
Boots on the ground, the battle ahead:
The gospel reality that we are to behold and receive by faith alone is the very foundation for the incongruity of walking in the paths of sin and death. It is in the context of all the entailments of our position in Christ that we seek to obey our Lord and Savior. We are to become who we are in Christ. It is only by faith in the contextual biblical reality that we can delight in the law of the Lord, even meditate on it day and night. With that, we turn to God’s instructions.
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There was Christian activity in Africa way, way back—centuries ago. Maybe a more recent history of African Christianity can be traced to European missionaries. But it isn’t true that Christianity was as a result of colonialism in Africa.
Christianity Was in Africa Before Colonialism
Well, the answer here is no. And it’s a firm no. Here is the reason why this narrative has persisted. Most times, when the history of Christianity in Africa is told, or the history of Christianity in Nigeria is told, it’s really from the standpoint of the 19th and 20th century European missionaries. They came at the same time when their governments were actually pursuing and implementing colonialist policies. 
Sadly, many of these missionaries themselves had a colonialist mindset. So, their only understanding of Christianity was garbed in the European culture. So, when they were bringing Christianity here, they weren’t asking us to just convert to Christianity. They were asking us to convert to European Christianity. And that’s why we started changing our names, we started changing the way we dress and all of that.