Jesus doesn’t change—his gospel doesn’t change either. Since Jesus will remain who he is in 2022, his gospel will remain what it is in 2022. Therefore, do not be led away by diverse and strange teachings on racism like critical race theory, and do not be led away strange and diverse teachings on sexuality like LGBTQ ideology. Our culture will probably change for the worse again in 2022, but Jesus won’t change. So stand firm. Do not neglect to do good.

Jesus is the same yesterday, today, and forever. Who he was in 2020 is who he is in 2021, and who he is in 2021 is who he’ll be in 2022.
New year, same God.
So don’t be anxious. Don’t be afraid.
The year won’t be the same. The world won’t be the same. People won’t be the same. But praise God, Jesus will be the same.
God doesn’t change. That is probably the greatest promise in the Bible. Everything we believe about God and the gospel hinges on that. Since God doesn’t change, his promises do not change either.
Many of us, however, do not reflect on this.
The reason why we can trust that God is still sovereign—the reason why we can trust that God will still be in complete control of every atom in the universe and every action in this world in 2022 is because he doesn’t change.
What I’m describing is called the immutability of God. It means God’s essence and attributes, his plans and promises—are unchanging. God does not and cannot change.
Who God is in eternity past is who he’ll be in eternity future. Who God is at the last seconds of this year is who he’ll be at the first seconds of next year. Time doesn’t change God, God changes time.
It’s impossible for God to change. Otherwise he wouldn’t be God. Change exists within time, but God exists outside of time. After all, God created time.
Since God doesn’t change, we can that he is faithful. Since Jesus is the same yesterday, today, and forever—we can trust him yesterday, today, and forever.
This is why the hymn “Great is Thy Faithfulness” starts with:
“Great is Thy faithfulness,” O God my Father, There is no shadow of turning with Thee; Thou changest not, Thy compassions, they fail not; As Thou hast been Thou forever wilt be.”
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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 child of God can find confidence and assurance in the fact that the transcendent God is a relational and intimate God. He desires to lovingly dwell with his people. The storyline of the Scripture is one of God working and planning to dwell in sweet fellowship with his people (Deuteronomy 4:7, 20; 7:6; 14:7; 26:18; 2 Samuel 7:24; 2 Corinthians 6:18; Revelation 21:7). He wants to be their God, and they his people. He is Immanuel! Which is translated as ‘God with us.’

The messenger in Isaiah is exhorted to exclaim to the people: “Behold your God!” This is a call to see the majesty, splendour, and power of God, who is transcendent from all his creation, but also a call to behold the knowable, ever-present and intimately personal God. In many ways, the series on the attributes of God has served that purpose, to cause us to look at, marvel, and worship God in light of both his transcendence and immanence. 
The Lord is the mighty and infinite one, who calls himself Father, husband, and redeemer. He is seated on his throne, but he reaches out to the needy in the ashes. He dwells eternally, but comes down to comfort the lowly. These twin truths, God’s transcendence and immanence, must be held in tension for the believer’s comfort, encouragement, and soberness.
Though He Needs Nothing, God Draws Near
As Stephen R. Holmes writes: “God is both transcendent over and immanent in his world. These 19th century words express the thought that, on the one hand, God is distinct from his world and does not need it. While on the other hand, he permeates the world in sustaining creative power, shaping and steering it in a way that keeps it on its planned course.” 
The Bible speaks of God as both transcendent and immanent. For example, we read that God is holy and in his holiness he will consume sinners in wrath. Yet he is so tender that he covers us in his unending and overflowing delight (Psalm 21:8–9; 16:11).
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