Written by Kevin W. McFadden |
Monday, November 20, 2023
The Father is indeed our source of peace (Col.1:2). And his work of reconciliation through the death of his Son is the foundation of our future and final hope. Thus the hope of the gospel is Christ. The Father has accomplished our redemption and reconciliation through his Son in order to present us blameless at the final judgment. When he appears, we will appear with him in the glory of his resurrection (Col. 3:4). But until that day he remains hidden in heaven at the right hand of God (Col. 3:1), and our lives are hidden with him as well (Col. 3:3).

Christ, Our Hope
What is the hope of the gospel according to Colossians? In a word, it is Christ. Paul tells the Colossians that “the hope of glory” is “Christ in you” (Col. 1:27). Those who have Christ dwelling in them (by his Spirit) have the hope that they will one day share in the glory of his resurrection (cf. Rom. 5–8). Hope is by definition oriented toward this unseen future reality, “for who hopes for what he sees?” (Rom. 8:24). But the hope of the resurrection is also rooted in the past reality of the cross of Christ through which the Father has accomplished our redemption and reconciliation.
Redemption in Christ
In his opening prayer, Paul reminds the Colossians that the Father has accomplished redemption in his beloved Son (Col. 1:14). While redemption can be used to describe salvation generally, here it specifically refers to a payment for our release from captivity.1Paul’s reasoning is fleshed out in Ephesians, a letter probably written at the same time, in which he says that this payment is the cross: “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace” (Eph. 1:7).
What was the captivity from which Christ’s blood redeemed us? Paul defines this redemption as “the forgiveness of sins” (Col. 1:14). So the cross has redeemed us from the captivity of the debt of our sins against God. And as a result we are also freed from captivity to “the domain of darkness” (Col. 1:13) or the evil kingdom of Satan. Satan has authority over fallen humanity because of his role in our sins: he tempts us to sin as he did with Eve (Gen. 3:1–5), and he accuses us of sin as he did with Job (Job 1:6–12). People today tend to reject or forget about Satan and demonic powers, but the Colossians were acutely aware of the presence of angels and demons. Perhaps the philosophy promised them deliverance from the threat of demonic powers. But Paul reminds them that the Father had already delivered them “from the domain of darkness” (Col. 1:13), because he had forgiven their sins in Christ (Col. 1:14).
He has also “transferred us to the kingdom of his beloved Son” (Col. 1:13). In Christ, believers are bona fide citizens and heirs of the kingdom of God, for the Father has qualified us “to share in the inheritance of the saints in light” (Col. 1:12).2 The redeemed, then, are rightly called “saints” or God’s “holy people” now, in the present (Col. 1:2, 4, 12, 26). And we also have hope for the future that at the final judgment he will “present [us] holy and blameless and above reproach before him” (Col. 1:22), provided of course that we continue in the faith (Col. 1:23).3
Reconciliation through Christ
In the famous poem about Christ in Colossians 1:15–20, Paul teaches that the Father has also accomplished reconciliation through the cross of Christ. The word “reconcile” implies the problem of rebellion.
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Much of this year’s time dealt with complaints…The complaints dealt primarily with two categories this year. The first category had to do with responses to Covid regulations and freedoms. The second set of complaints dealt with the Synod Judicial Commission (SJC) that was set up to investigate the pastoral response to a sexual abuse case in one of our Indiana congregations. It is important to note that this SJC was NOT investigating the sexual abuse, but investigating the pastoral/shepherding response to the sexual abuse.

The 190th annual synod of the Reformed Presbyterian Church of North America (RPCNA) met on the campus of Indiana Wesleyan University (IWU) in Marion, Indiana. Rev. Bruce Parnell (Stillwater, OK) began with preaching on “taking up the cross,” encouraging the court to not trivialize the message, but to make self-denial the mark of your Christian life. Each morning began with excellent preaching from Romesh Prakashpalan (Dallas), Kyle Sims (ARP fraternal delegate from SC) and Matt Kingswood (Russell, ON). The court then was introduced to first time delegates; seventeen ruling elders and eight pastors were introduced. Bill Edgar was able to introduce his son, Alex, and Russ Pulliam was able to introduce his son David. This highlights the covenantal nature of Christ’s church. Following introductions, the court elected this year’s officers: Harry Metzger: moderator; John McFarland and Andrew Barnes would serve as clerk and assistant clerk.
Several items were accomplished at synod right away. One congregation transferred presbyteries (Durham, NC). A letter was received from the Great Lakes Gulf concerning an “injustice and wrong” of giving credentials to a former minister while a trial was impending. A committee was formed to study a proper response to abuse in the church with the view of an oversight board.
Several of our church’s boards and agencies were heard from: Home Mission, Global Mission, and church planting committees in other parts of the world (South America, East Asia, etc). The Global Mission board recommended several changes to their by-laws and these were sent back to them for further consultation. The court also heard from Geneva College, RP Seminary, The RP Home, and other committees and agencies. Geneva College reported that a cappella Psalm singing and preaching highlight their weekly chapel services as well as the college seeking to promote Sabbath keeping on their campus. President Troup also highlighted the fact that the whole curriculum is “driven by” the mediatorial kingship of Christ.
Much of this year’s time dealt with complaints. Although some may consider it a “waste of synod’s time,” this is a real part of the work of a higher court: “It belongeth to synods and councils, ministerially to determine controversies of faith and cases of conscience, to set down rules and directions for the better ordering of the public worship of God, and government of His Church; to receive complaints in cases of maladministration, and authoritatively to determine the same…” (Westminster Confession, 31.3). The complaints dealt primarily with two categories this year. The first category had to do with responses to Covid regulations and freedoms. The second set of complaints dealt with the Synod Judicial Commission (SJC) that was set up to investigate the pastoral response to a sexual abuse case in one of our Indiana congregations. It is important to note that this SJC was NOT investigating the sexual abuse, but investigating the pastoral/shepherding response to the sexual abuse.
The first Covid-related complaint was against the Atlantic Presbytery for not allowing their ministers to write religious exemption letters exempting members from Covid vaccinations. This complaint came from the Hazelton congregation. Although the presbytery had removed this requirement against exemption letters, the synod voted against the Atlantic Presbytery saying that it is within the right of ministers to write religious exemption letters and “The actions of Atlantic Presbytery were in opposition to the Westminster Confession 20.2-4 and Reformed Presbyterian Testimony 4.8, 20.4-5, and 26.5,8.” Essentially, this action was against applications of Christian liberty. The second Covid-related complaint was against the State College session and the Presbytery of the Alleghenies (POA). This complaint was because State College was not requiring masking during the height of state-imposed Covid restrictions. The synod voted in favor of State College Church and the POA. Although not all agreed with the way these votes went, the synod did uphold Christian liberty, an essential teaching of Presbyterianism. The second set of complaints were related to the Synod Judicial Commission (SJC) and their judicial actions against the former pastor of the Immanuel Reformed Presbyterian Church. Between Synod 2021 and 2022, the SJC spent over 10,000 man hours investigating the shepherding and pastoral responses to the sexual abuse (again, they were never tasked with investigating the abuse itself).
Several complainants against the SJC were concerned with various issues from the investigation and trial, including the accusation that the SJC proceeded unjustly, that the trial of Mr. Olivetti was “publicly” live-streamed, the investigators were biased, that a professional investigation ought to have occurred, a request to “annul” the results of the trial, and even against the fact that Mr. Olivetti is currently suspended from privileges of the Lord’s Table. Each complainant was able to present their case, the SJC would respond, and then there was a time of debate and questions and answers. The hearing and answering complaints was approximately 1/3 of our time in session. The votes on the complaints related to the SJC and Immanuel Church were: Olivetti complaint 1 was not sustained 109 to 14. Olivetti complaint 2 was not sustained 117 to 9. The Faris complaint was not sustained 120 to 13. The Bloomington session complaint was not sustained 114 to 16. The Riepe complaint was not sustained 125 to 1. The Dillon complaint was not sustained 89 to 40. The Dillon complaint (asking for Mr. Olivetti’s Table privileges to restored) was clearly most persuasive, but failed to persuade a majority of the synod. Although the church heard of much division over this matter, the synod was clear and united in supporting the work of the SJC. Several men dissented from the actions, registering their names (and some their reasons) for being against the actions of the synod. These were difficult deliberations, but the Spirit of God gave us one voice and it was very, very clear that the synod loves these men from Immanuel Church, the victims and their families, and seeks to see them restored. Several restoration commissions were established to help shepherd this hurting congregation following a very difficult season in the life of their church. May Christ speak comfort clearly to them and restore, renew, and revive them following this dark season.  The Prophet Isaiah said, “A bruised reed He will not break, And smoking flax He will not quench; He will bring forth justice for truth.”
A discussion on prison inmate church membership resulted in allowing church membership for inmates as long as they may be baptized (unless already) and sessions can provide oversight. A well-written paper on the nature of the covenant of communicant membership was returned to the authors. This paper sought to identify whether our membership queries were oaths or vows. Many who spoke did not appreciate rooting the queries in the inter-Trinitarian relationship. That paper will come back next year. A discussion about Zoom trials, which allows for some videoconferencing in trials when “not reasonably feasible.” This decision will have to go down in overture, requiring the sessions to agree with this decision. Vital Churches spoke of pastoral “burn out” and the need for pastors to take their vacations and an occasional sabbatical. One person rightly noted that sabbaticals are historically for academic work (such as writing). Speaking of writing, Crown and Covenant reported on the difficulties of procuring materials for publishing. Several new books are coming out this year, and it seems that Daniel Howe’s (Providence, RI) book on the Lord’s Day is quite spectacular.
The Reformed Presbytery of Canada was formed and a commissioning service sent them forth to preach the Gospel in the Dominion of Canada. The moderator was emotional as several congregations and mission churches were set apart to form their own national church. The moderators of presbyteries as well as the presidents of boards and institutions gave them the right hand of fellowship and then Psalm 72 (the national motto of Canada) was sung as the men went forward.
Other highlights are too many to write. The times of prayer and singing were rich and powerful. The fraternal delegates. The good finances and sacrificial giving of the churches. The unity of the Spirit and the bond of peace were quite evident. Difficult things have been done and will be done—but the glory of Christ remains central to all that we have sought to do. Hopefully this year will provide some healing from our struggles and we can look back on this synod being reminded that God is ever gracious to us and his love is evident among the brethren.
Nathan Eshelman is a Minister in the Reformed Presbyterian Church in North America and serves as Pastor of the RPC in Orlando, Fla.  Source

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The story of the West is so bound up in the story of Christianity that it is easy to forget the water we are all swimming in. This is true of the moral values we deem worth fighting for: “when we exalt humility and compassion, or champion the equality and dignity of every human being, we are walking in the footsteps of Jesus Christ.” 

If anyone should tell the story of how secular thinkers are considering Christianity again, it is someone with a front row seat to the show.
Justin Brierley fits that bill.
As host of Unbelievable?—a podcast which regularly brings Christian and secular thinkers together— Brierley ponders the flaws and strengths of different answers to life’s bigger questions.
Over his career Brierley has noticed a trend: New Atheism has grown old and many are giving Christianity a fresh look. In his own words:
I believe we are seeing the firstfruits of the returning tide in the lives and stories of a number of public intellectuals who are finding themselves surprised by the continuing resonance of the Christian story. (4)
In The Surprising Rebirth of Belief in God, Brierley considers why.
The Pipe Dream of New Atheism
Many people lost their religious faith while reading Richard Dawkins, Christopher Hitchens, Sam Harris, and other bestselling “New Atheists” in the 2000s. Today over half the people in the UK—where Brierley lives and works—claim no religion. It’s similar in Australia—almost forty percent of people reported “no religion” in our last national census.[1] Yet Brierley asserts that New Atheism is “a largely spent force, relegated to corners of the Internet … It has faded from public view as a serious cultural phenomenon” (25).
What caused the New Atheism craze to fizzle? For starters: public distaste for the arrogance of its most vocal proponents, and schisms within the movement itself (it turns out New Atheism has heretics and denominations of its own). But the main reason for the fizzle was that “atheism was shown to be a very thin worldview, not one that could provide a reason for living” (28). It fails to provide the mental and spiritual resources needed to navigate the meaning crisis of our current day. Even when it tries, it tends to borrow from Christianity:
New Atheism’s religion-less utopia has proved to be a pipe dream…many modern atheists fail to recognise the degree to which their vision of the good life is a product of the Christian culture that preceded them. (56)
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