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In a Nutshell

Tidbits – December 2025

Go Ukrainian

While canvassing for money-saving ideas I came across one appropriate for this season. As many of our readers know, the Dutch traditionally exchange presents on December 5th, three weeks before most other people do it. But did you know that the  Ukrainian will exchange gifts on January 7th?

Just imagine how much money could be saved if we did all our shopping in those after-Christmas, Boxing week sales? It seems, to be truly Dutch is to go Ukrainian!

Words will hurt us

Do you say “gay” when you're talking about homosexuality? Jerry Johnson wants you to stop. In a commentary some years back he made the case that the choice of terms used in a debate can determine who will win it.

For example, in the abortion debate the other side wanted to be known as “pro-choice” and wanted us to be called “anti-choice.” But if we had allowed the debate to be about choice, rather than life, well, we would have lost right there – who wants to stand with the anti-choicers? So it was strategically important that we highlighted the truth behind our position and fought to be called “pro-life.”

It is just as important, then, that we make careful use of the right terms in the many other cultural debates we are involved in. Johnson suggests the following alternatives to what we most often hear in the secular media.

  • Instead of a government “stimulus” to talk about government spending, we need to respond with the more accurate “spending spree.
  • When mention is made of everyone getting their “fair share,” we need to identify this for what it is: “socialism” or “covetousness.”
  • We need to stop using the term “gay marriage” and talk instead of “homosexual unions.”

And in his most creative substitution, Johnson proposed an alternative to “regulate.” “When they talk about ‘regulate,’ as in regulations, what they really mean is ‘constipate.’ They want to back-up progress.”

On public schools

“Is there an idea more radical in the history of the human race than turning your children over to total strangers, who you know nothing about, and having those strangers work on your child’s mind, out of your sight, for a period of twelve years? Could there be a more radical idea than that? Back in colonial times in America if you proposed that as an idea, they would burn you at the stake, you mad person! It’s a mad idea!”
– John Taylor Gatto, former teacher, in the 2011 documentary IndoctriNation: public schools and the decline of Christianity in America

The 6 greatest toys ever

Some years back, Geekdad.com blogger Jonathan H. Liu compiled a list of "The 6 best toys of all time." Parents in search of the perfect presents may benefit from his wisdom. His top 6 were:

1. Stick
2. Box
3. String
4. Cardboard Tube
5. Dirt
6. Water

Selective skepticism

In a departure from his usual crime or political fiction, some years back British writer Jeffery Archer wrote The Gospel According Judas. It mimics the style and verse-by-verse layout of the four Gospels, but is told from the perspective of Judas Iscariot, who Archer portrays as misunderstood. What’s intriguing about the book is what Archer leaves in – Jesus still cures leprosy, makes the blind see, and casts out demons – and what he leaves out. He has Judas specifically deny that Jesus ever turned water into wine.

Why the problem with this particular miracle? As Archer explains in the glossary: “if it had been true, Jesus would have changed about 120 gallons of water into wine!”

Archer’s selective skepticism is quite befuddling (Jesus can heal the blind, but 120 gallons of water is too much for Him?) but also quite familiar. In Reformed circles, when it comes to the Origins debate – whether God used Creation or Evolution – there are some who think it natural to believe that God created the Sun out of nothing, but impossible to think that, as Genesis 1 depicts, He created light before the Sun. For them, that is a sticking point, and a reason to doubt that the text is literal. To question a six-day Creation but profess belief in the Resurrection of Christ is to be, like Archer, selectively skeptical. Both events are miraculous and “unscientific” so why believe what the Bible says about the one, while questioning what it says about the other?

Quote of the month

"I am reminded that one old saint was asked, ‘Which is the more important: reading God's Word or praying?’ To which he replied, ‘Which is more important to a bird: the right wing or the left?’”
- A.W. Tozer

Joke of the month

In our culture, husbands and fathers are regularly belittled, which is why "dumb husband" jokes just aren’t funny.

Except this one.

Wife to husband: "Could you please go shopping for me and buy one gallon of milk, and if they have eggs, get a half dozen."

A short time later her husband comes home, carrying several bags.

Wife: "I wanted one gallon, why on earth did you bring home six?"

Husband: "They had eggs."

Adapted from a joke circulating the Internet

Questions for young men

Some years back I heard a wise old pastor pass along 21 questions he might ask potential suitors for his daughters (though both of them are now married). He noted the questions weren’t to be used in a “wooden checklist fashion”; instead he was offering them as a source of inspiration for other fathers. His list can be divided into five categories. There are questions that address the suitor’s:

  1. Spiritual life – “Do you attend worship every Lord’s Day” “When was the last time you read the entire Bible” “Have you ever had a period of spiritual rebellion?”
  2. Relationship with family/parents – “What is your relationship like with your mom?” “Would you agree that this will likely be the way you will be treating my daughter ten years from now?”
  3. Ability to provide + work/financial goals – “What are your debts?” “How much did you make last year?” “What do you believe God has called you to do vocationally?” “What steps have you taken to reach that goal?”
  4. Regard for your daughter – “Describe my daughter to me.” “Why do you think you would be a blessing to her?”
  5. Sexual/moral conduct – “Do you have a problem with pornography?” Live-in girl friend two years before you became a Christian? Live-in girl friend six months after you became a Christian?”

His questions are direct and I suspect few Christian young men have had to face such a barrage. But once the shock wears off, the value of each of these pointed queries becomes evident. Do we want to let polite niceties get in the way of properly assessing the measure of a man looking to date our daughter?

The questions can also serve as a wake-up call to young men, whether or not a girl’s father is involved. They are questions we can benefit from asking ourselves. When is the last time you’ve read the entire Bible? Why do you think you will be a blessing to this girl you want to date? Are you a leader ready to be the spiritual guide in your families? Are you a godly men? These are good and necessary questions. And if we don’t have good answers for them we need to repent and seek God’s help to be the sort of men that godly fathers want for their godly daughters.

Sermons and sleep

The life of a missionary brings with it challenges big, small, and even comical. What follows is from Dr. Bredenhof’s missionary memoir The Gospel under the Northern Lights, which is about his time working among natives in northern BC.

One of the lesser challenges was not having a church nursery at Wit'at Reformed Fellowship. We'd gone through that already with Julie. Now she was okay with sitting in church and we started the process again with Emeline. There were moments that I'd be preaching and Emeline was inconsolable. Rose was trying to keep the two oldest in line and comfort a crying baby. It was impossible for her to do it by herself. One Sunday things were so bad that I took Emeline in my arms and held her against me while I was preaching. There she finally fell asleep. That reminded me of an old ditty by Charles Spurgeon. He said

“It is an ill case when the preacher
Leaves his hearers perplex'd -
Twixt the two to determine:
“Watch and pray,” says the text,
'Go to sleep,' says the sermon."

That was probably the only time I hoped the sound of my words would put someone to sleep. (The Gospel under the Northern Lights can be purchased at lulu.com/spotlight/wesbredenhof.)

Great pro-life slogans

  • Love lets live – Abort73.com
  • Kill the patient, not the pain – Euthanasia Prevention Coalition
  • What if you’re wrong? – as seen on a pro-life billboard
  • A person is a person, no matter how small – Dr. Seuss’s Horton Hears a Who
  • The answer to a crisis pregnancy is to eliminate the crisis, not the child – Jeannie W. French
  • Birth before death – Abort73.com

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The "Can You Build it Better?" contest

Last year, in our first ever LEGO/brick building contest, hundreds joined in. So of course we wanted to do it again! This time the theme is “things that aren’t but should be” – we want you to improve on whatever you want. Would your alarm clock be better if it had a coffee pot on top? Should your car have 6 wheels instead of 4? Would your cat run faster if he had rollerblades on? Our God is the Grand Inventor, and as His Image-bearers, we can echo His creativity! Theme: Things that aren’t but should be Create something entirely new. It can be functional, fun, or out-of-this-world. RP plans to share as many of the entries as we can online – maybe even all of them! – with some also appearing in our March/April issue, along with links to the videos. Categories 1. Age 0-92. Ages 10-133. Ages 14-174. Ages 18+ Prizes $200 gift certificate towards Lego for each category Rules One entry per person. Entries must be 100% original: not from kits or copying examples from books or online. Entries must be designed and built entirely by the person entering the contest. Deadline: January 20, 2026 How to enter 1. Have someone take a picture of you with your creation. 2. Have someone also take a video where you explain your creation. a. Say your first name only. b. Show us what you built. c. No need for editing the video or making it look professional; Just hit record on a phone or tablet. d. Maximum 2 minute video. 3. Under 18? Have a parent give permission to RP to share your video/photo (we will only post first names of youth online). 4. Submit your picture and video via the form below. Send it to us!   {{Form-1763489818}} ...

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Theology

When God goes to war: holiness, judgment and hope

“Will not the Judge of all the earth do what is just?” – Gen. 18:25 We don’t deny God’s wrath. We just don’t talk about it. In Reformed churches, we still hear faithful preaching and clear teaching about sin. But if we listen closely, we might notice something missing: the weight of divine judgment. Grace is front and center – as it should be. But grace without judgment turns sentimental. If we never tremble before God’s justice, how can we truly stand in awe of His mercy? Even in Reformed worship services, one can notice unease – or even embarrassment – when the congregation is asked to focus on the flood in the days of Noah, the destruction of Sodom and Gomorrah, the plagues on Egypt, or the conquest of Canaan. At Bible studies, it’s common to steer around the “hard parts” of the Old Testament and gravitate instead toward the Gospels. And even there, we prefer the tenderness of Jesus – His compassion, His welcome, His healing – while downplaying His rebukes and His holy severity. The Jesus who weeps is familiar. The Jesus who judges is quietly set aside. This discomfort isn’t new. But it is deepening. We live in a culture at ease with sin and increasingly hostile to judgment. And when the world forgets God’s wrath, the Church often grows shy about declaring it. In some circles, it’s simply assumed that most people already feel guilty and only need comfort. But what if that’s not true? What if the deeper need is not reassurance, but repentance? Few topics unsettle modern readers – especially younger believers and those exploring the faith – like the violence found in the Old Testament. Why did God command Israel to destroy entire cities like Jericho? Was this true justice – or religious brutality? We must approach these questions with care. Scripture never portrays God as the one on trial – we are. The Judge of all the earth is holy, just, and astonishingly patient. He does not owe us an explanation. Yet in His Word, He reveals enough of His character and purposes that we may speak of Him with reverence, and defend His ways with confidence – even when we cannot fully comprehend them. Before we begin to talk about God's judgments in history, it is wise to bow our heads in worship. The story that troubles many Nothing in the Old Testament provokes modern objections like Israel’s conquest of Canaan. The books of Deuteronomy and Joshua tell of entire cities “devoted to destruction,” of swords raised not only against warriors but against entire populations. Jericho, Ai, Hazor – the battles pile up – and so does the bloodshed. To many ears today, it sounds merciless. Unjust. Even barbaric. But we must not read these accounts in isolation. They are not about ethnic hatred or military conquest. Nor were they Israel’s idea. The command came from the LORD – the covenant God who had rescued His people from Egypt and was now bringing them to the land He had long promised. The conquest was part of God’s own design – not just to give Israel a homeland, but to cleanse a land steeped in corruption. If we want to make sense of these difficult texts, we must begin where the Bible itself begins – not at Jericho, but in the promises and warnings spoken hundreds of years earlier. Only then can we understand the justice, the gravity, and the long patience of God. A long patience before judgment The story begins in Genesis 15. God tells Abram that his descendants will live as strangers in a land not their own for four hundred years. Why such a delay? “Because the iniquity of the Amorites is not yet complete” (Gen. 15:16). God does not rush to judgment. He gives time – generations of time – for repentance. Yet while He waits, sin accumulates. The wickedness of Canaan grows darker, not lighter. Leviticus 18 lays bare the moral degradation that had taken root in the land: incest, adultery, homosexual acts, child sacrifice, and even bestiality. God declares, “By all these the nations I am driving out before you have become unclean” (Lev. 18:24). These were not minor cultural quirks. They were systematic, institutionalized violations of God’s created order – acts of defilement practiced and celebrated on a societal scale. Deuteronomy 12:31 adds, “They even burn their sons and their daughters in the fire to their gods.” The cult of Molech demanded child sacrifice. The shrines of Baal and Asherah were built on ritual prostitution and sexual exploitation (Deut. 23:17–18). Deuteronomy 18:9–12 catalogs even more: sorcery, divination, necromancy, and attempts to summon the dead. This was not an innocent land. God’s judgment was not arbitrary or reactive. It was measured, deliberate, and just. And still, He waited. Four centuries passed while the sin of the Amorites ripened. When judgment finally fell, it was not a sudden outburst of wrath – but a long-deferred reckoning from the God who is “slow to anger and abounding in steadfast love” (Ex. 34:6), yet who “will by no means clear the guilty” (Ex. 34:7). Judgment that anticipates the end The reckoning that fell on Canaan was never only about Canaan. It was not merely the clearing of one territory for one nation. It was a signpost – a concentrated preview of something far larger. Jericho, Hazor, and Ai were early eruptions of the judgment that will one day encompass the whole world. In those historical events, God allowed the final verdict to break backward into history. What normally waits for the last day – when every nation will stand before His throne – was, for a time, enacted on the ground. This was not genocide, nor personal vengeance; it was holiness revealed, justice enforced, and a warning sounded to every generation, as we read in Nahum 1:3: “The LORD is slow to anger and great in power; the LORD will by no means leave the guilty unpunished.” “Even in Reformed worship services, one can notice unease – or even embarrassment – when the congregation is asked to focus on the flood in the days of Noah, the destruction of Sodom and Gomorrah, the plagues on Egypt, or the conquest of Canaan…” Reformed theologians Meredith Kline and Michael Horton call episodes like this “intrusion ethics.” At rare points the future Day of the Lord intrudes into the present: the flood (Gen. 6–9), the fire on Sodom (Gen. 19), the plagues on Egypt (Ex. 7–12), and the fall of Jericho all follow this pattern. Each is real judgment in history, and each foreshadows the greater judgment still to come. These events are sobering. They are meant to wake us up. God does not always wait until the end; sometimes He judges now so that the world will tremble – and perhaps repent – before it is too late. Yet even in judgment, mercy shines. Rahab proves it. As her city braced for destruction, she placed her hope not in walls or weapons but in the God of Israel: “I know that the LORD has given you the land” (Josh. 2:9–11). She tied a scarlet cord in her window, and when Jericho fell, she and her family were spared. Scripture later honors her in Christ’s genealogy (Matt. 1:5) and lists her among the heroes of faith (Heb. 11:31). Her story reminds us that the door of mercy is never shut to those who call on the Lord. The conquest, then, points in two directions: forward to the final judgment and forward to the gospel. Judgment and salvation stand side by side. The God who brings down walls also opens the way of life – and that way is still open today. God judges His people by the same standard The judgment that fell on Canaan was not an isolated case – it was a warning. And that warning echoed forward into Israel’s own future. From the outset, God made it unmistakably clear: if His own people defiled the land with the same evils, they would face the same fate. “You shall keep My statutes and My rules and do none of these abominations… lest the land vomit you out when you make it unclean, as it vomited out the nation that was before you.” – Lev. 18:26,28 This was no metaphor. The land was holy because the Lord Himself dwelled there (Lev. 25:23). It had been entrusted to Israel not as a birthright, but as a gift of grace – a sacred space conditioned on covenant faithfulness. But holiness cannot coexist with moral rot. The very sins that condemned the Canaanites – sexual immorality, idolatry, child sacrifice, and occult practices – were explicitly condemned in Israel. Leviticus 20 drives the point home with even more urgency, spelling out specific punishments and warnings. Belonging to the covenant did not exempt Israel from judgment. On the contrary, it intensified the call to holiness. As Amos would later declare, “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities” (Amos 3:2). Being God’s chosen people does not mean immunity. It means accountability. And so God waited again. Just as He had waited for the sin of the Amorites to reach its fullness, He waited while Israel wandered. But He would not wait forever. When corruption set in, the land responded just as it had before: it “vomited out” the unfaithful – this time not Canaanites, but the covenant people themselves. The prophets echo the covenant curses The warning in Leviticus 18 is no isolated threat. It belongs to an entire covenant framework spelled out in Leviticus 26 and Deuteronomy 28–32. These chapters list blessings for obedience and curses for rebellion: prosperity if Israel walks with God; famine, disease, invasion, and finally exile if they do not. “If you will not listen … I will set my face against you … lay the land desolate … and scatter you among the nations.” Lev. 26:14,17,32-33 “If you do not obey the voice of the LORD your God … you shall be plucked off the land … and the LORD will scatter you among all peoples.” Deut. 28:15,63-64 The prophets did not invent fresh threats; they applied these covenant curses to their own generation. When Hosea, Jeremiah, Isaiah, and Ezekiel announce judgment, they are activating the very sanctions Moses described. Listen to their words: Hosea 8:1 – “Sound the trumpet! An eagle hovers over the house of the LORD, for they have broken my covenant.” Jeremiah 11:8,11 – “They would not listen … therefore I am bringing upon them all the words of this covenant.” Isaiah 24:5-6 – “The earth is defiled by its people; they have violated the laws … therefore a curse consumes the earth.” Ezekiel 5:5-8 – “This is Jerusalem … she has rebelled more than the nations … I will execute judgments in her sight.” These are not poetic exaggerations; they are covenant enforcement. The same holiness that expelled the Canaanites now rises against Israel – on identical grounds. The land that once “vomited out” its former inhabitants is about to do so again. The lesson is unmistakable: God shows no partiality (Rom. 2:11). His covenant is never a license to sin; it raises the bar. “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities” (Amos 3:2). Exile: a reverse conquest The conquest began with walls falling and cities burning; the land changed hands under God’s command. Yet, generations later, the story ran in reverse. Israel – the nation that once expelled the Canaanites – was itself driven out. The sword that had cleared the land now turned against the covenant people, exactly as the Lord had warned: “Just as the LORD once rejoiced to make you prosper, so He will now rejoice to ruin and destroy you. You will be plucked off the land you are entering to possess.” – Deut. 28:63 That warning came true. 722 BC: Assyria erased the northern kingdom. 586 BC: Babylon leveled Jerusalem and burned the temple. The exile was no tragic mishap; it was the covenant curses in motion. Israel had filled the land with idolatry, bloodshed, and injustice. God’s patience, as in the days of the Amorites, finally reached its limit. The biblical record is blunt: 2 Kings 17:7-8, 18 – Israel adopted “the customs of the nations… therefore the LORD removed them from His sight.” 2 Chronicles 36:14-17 – They mocked God’s messengers “until there was no remedy.” Lamentations 1:8 – “Jerusalem sinned grievously; therefore she became filthy.” Ezekiel 36:17-19 – “They defiled the land… so I poured out My wrath upon them.” Israel had become indistinguishable from the nations it replaced, and the land “vomited them out” just as Leviticus had warned. In that sense, exile is a mirror image of conquest. What Jericho tasted, Jerusalem tasted. The covenant verdict had been on the books for centuries; the sentence was finally executed. God’s holiness shows no favoritism: what was true for Canaan was true for Israel – and what was true for Israel is true for every nation on earth today. The nations are not exempt One of the most striking features of the Old Testament prophets is how much attention they give to the fate of foreign nations. These are not passing mentions or political footnotes. They are extended oracles – whole chapters – declaring that the God of Israel is also the Judge of every nation. Babylon, Tyre, Egypt, Edom – the prophetic message is clear: no kingdom is above God’s moral law. This was revolutionary in its own time. In a world that believed in tribal gods and local deities, Israel’s prophets proclaimed something astonishing: Yahweh reigns over all. His authority is universal. His holiness is not a private code for His covenant people – it is the moral fabric of creation. Every people, every government, every culture is accountable to Him. The scope and weight of these oracles is remarkable: Amos 1-2 opens with judgment not on Israel but on six surrounding nations – Damascus, Gaza, Tyre, Edom, Ammon, and Moab – condemned for brutality, betrayal, and injustice. Isaiah 13-23 includes a sweeping sequence of prophecies against Babylon, Assyria, Philistia, Moab, Damascus, Egypt, Cush, Arabia, and Tyre. Jeremiah 46-51 announces God's sentence on Egypt, Philistia, Moab, Ammon, Edom, Damascus, Kedar, Elam, and Babylon. Ezekiel 25-32 warns Ammon, Moab, Edom, Philistia, Tyre, Sidon, and Egypt in vivid, terrifying detail. Obadiah, Nahum, and Jonah are wholly focused on foreign nations: Edom, Nineveh, and Assyria. What sins are condemned? Not ceremonial infractions – but moral evils: violence, greed, pride, idolatry, cruelty, exploitation, and the shedding of innocent blood. These are not violations of Israel’s covenant – they are violations of God’s image in humanity. As Paul later affirms in Romans 2:14-15, even those without the written law are accountable to the law written on the conscience. In other words, God’s justice is not narrow. It is global. His concern is not confined to His covenant people – it extends to all peoples. When the strong crush the weak, when kings exalt themselves as gods, when nations corrupt His good creation, He sees, He warns and He judges. This truth helps us understand not only the judgment on Canaan but every judgment throughout redemptive history. It is not about divine favoritism. It is about divine holiness. And when we read of God’s acts of judgment in Scripture, we should respond not with suspicion or defiance – but with reverence and awe. As we read in Isaiah 33:5 & 22: “The LORD is exalted, for he dwells on high; he will fill Zion with justice and righteousness… For the LORD is our judge; the LORD is our lawgiver; the LORD is our king; he will save us.” He is the Holy One of Israel. And the Holy One of all the earth. Judgment fell on Him The covenant story does not end in ruin. Judgment is never God’s final word. The exile to Babylon, devastating though it was, pointed beyond itself. Like the conquest, it foreshadowed something greater. The curse of the covenant would not only fall on a rebellious people – it would one day fall on the faithful Son. Jesus Christ did not come to avoid the curse but to bear it. He, too, was “cut off from the land of the living” (Is. 53:8). He suffered “outside the camp” (Heb. 13:12). He was handed over to the Gentiles and condemned under Roman power. In Him, the fire of Jericho and the desolation of Jerusalem converged. The judgment that Israel had earned and that all humanity deserves, fell on the sinless one. And yet death could not hold the Holy One. His resurrection was the true return from exile – the beginning of a new covenant, a new creation, and a new land. “He has caused us to be born again to a living hope… to an inheritance that is imperishable, undefiled, and unfading” (1 Pet. 1:3-4). All who belong to Christ are welcomed back from exile and secured in a kingdom that cannot be shaken. But the warning remains. God’s holiness has not changed. His judgment is not a thing of the past. To the church in Ephesus, Jesus says, “If you do not repent, I will come to you and remove your lampstand from its place” (Rev. 2:5). The lesson is as urgent now as it was then: God is patient – but He is not indifferent. And judgment still begins at His house....

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News

Saturday Selections – Nov. 22, 2025

Signs and symbols Four rappers team up to take on the tendency among some Christians to look outward for God's direction, rather than turn to His Word. This won't make it onto everyone's playlist, but give it at least one listen-through and you'll find it worth your time. There were no atheists at Nuremberg "When confronted with atrocities of such scale, humanity instinctively appeals to an objective moral standard. Abstract academic debates about relativism sound impressive in seminar rooms. They sound absurd amid the piles of shoes at Auschwitz. Nuremberg stands as a modern vindication of the moral law of God—the natural law.... Atheism and moral relativism are powerless in the face of Nazi atrocities. " Guarding against a conspiracy mindset Christians shouldn't be naive about the reality that conspiracies do happen. We know there is indeed an Enemy working behind the scenes to oppose all that is good and right – Satan is active, and brilliant too. But so often conspiracy theories are akin simply to gossip, tearing down leaders, including godly men in the Church, based on nothing more than mind-reading, what-ifs, and connected dots that could be connected other ways too, if we were charitably evaluating others as we would want to be evaluated. IVF somehow gets worse IVF has far more to do with death than the creation of new life – by some estimates 4 embryonic children are destroyed for every IVF baby eventually born, and another estimate puts that number ten times higher, with 40 babies destroyed for every baby born. And now an already eugenic enterprise looks like it may be more so. As the head of an "IVF screening company" put it: "The vast majority of parents in the future are not going to want to roll the dice with their child’s health. They’re going to see it as taking the maximum amount of care, the maximum amount of love. In the same way that they plan their nursery, plan their home, plan their preschool. … I think it then becomes about stewardship. It becomes about how do I make a responsible choice for my family." She has also said, on many occasions, “Sex is for pleasure...IVF is for having children." Will screening embryos become an expectation? It is sure to become more available and then, for a world already callous about unborn life, it is sure to lead to yet more bloodshed. Christians pro-lifers know that no matter how someone is conceived, they are made in the very Image of God (Gen. 9:6) so we are not dehumanizing children or adults conceived by IVF when we critique how they were conceived. So should Christians have any part in the IVF industry at all? I'd argue, with one exception, no we should not. Even if we use IVF by the least objectionable way possible (and the most expensive, such that it is rarely done this way) in which one child is conceived at a time, never frozen, and implanted no matter what "fitness grading" it might have received, we are still going to be participating in an industry that doesn't normally operate like that at all. This is an industry bathed in bloodshed. The doctors have killed hundreds and thousands, and going to them isn't just akin to having an abortionist as your doctor, it's exactly that. Further, every child who is born by this process becomes PR for the whole process – the children these doctors successfully birth are their legitimization for all the children they destroy. Do we really want to go to abortionists for help with anything? That exception I mentioned? Snowflake adoptions. The callousness of others has led to the imprisonment of hundreds of thousands and quite possibly millions of embryonic children, abandoned by their parents to frozen storage. It is a loving couple who adopts one of these, freeing him or her to be implanted into an adoptive mother's womb for a chance at continuing to develop and grow. May God bless these couples' rescue operations, which reflect God's own greater gracious rescue in adopting us all as His sons and daughters. Does a key verse in Genesis show the Flood was coming in 120 years, or people wouldn't live longer than 120 years anymore? Genesis 6:3 reads: “Then the Lord said, ‘My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years’...” The controversial answer to the question of "Does child labor help poor children?" When my grandfather was sick, my dad, in his teens, had to work to help support the family. It would have been wonderful if he hadn't needed to – he's a smart guy, and I can only imagine what kind of scholarships he might have earned if he could have devoted himself to just school. But, if a law would have been in place banning him from working, that wouldn't have upped his chances for college. It would only have meant that he and his whole family would have been wondering how they were going to make ends meet. We don't like child labor, but a law banning imports from countries where child labor is allowed wouldn't stop them from working. It would only limit their options, and likely drive them into far less desirable work. The Left acts as if wishing can make things so, on everything from personhood (the mom's decision determine whether it is a child or not) to gender (a boy can be a girl if he wishes it so) to economics (don't judge our jobs program by results, just by our intentions). As Christians we know we have to interact with the world as it is, not simply as we wish it was. And that means that, for countries that aren't yet as rich as we are, families may well need their children to contribute... and we shouldn't hurt those families by getting in the way. ...

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Education

If grades are dropping, should we drop grades?

A new trend in Canadian schools ***** Imagine a student who has struggled academically for several years. In the past, their grades would have alerted teachers and parents that intervention was needed. But this student is at a school where there’s been a shift from A’s and B’s to something called a “proficiency scale.” Parents understand percentages and letter grades, but this proficiency scale uses terms that aren’t at all clear. • Emerging • Developing • Proficient • Extending The result? Our imaginary student falls through the cracks in the system instead of being noticed early on. This scenario isn’t just imaginary. I talked to Joanna DeJong VanHof, Education Program Director at Cardus, a Christian think tank, and she explained that this is what’s happening under British Columbia’s new method of assessing students. In 2023, B.C. abolished letter grades for Grades K-9 and adopted a Provincial Proficiency Scale with those four categories. The scale was introduced amid concerns that grades stressed deficits – they emphasized where the student fell short – whereas, with a scale, learning would be regarded as an ongoing process. B.C. is not an isolated case. Their shift was part of a broader trend in Canadian schools away from traditional teaching and grading methods. Schools are replacing quantitative assessments – letter grades and percentage scores – with qualitative approaches, like observations, narrative feedback, and ongoing conversations about student learning. VanHof says this shift is problematic because qualitative assessments measure student performance “relative to their peers” rather than against “actual content.” While intended to support struggling students, the approach raises questions for educators. Is compassion for students being confused with lowered expectations? The BC proficiency scale: a case study Victor Brar, a University of British Columbia professor with expertise in K-12 education, has written on the rationale behind B.C’s proficiency scale. In an article on The Conversation news site, he made a case for the change. He noted that while grades “highlight the deficits of underperforming students,” the scale focuses on the process of learning itself and encourages teachers “to assign equal value to all the learning that happens between tests.” However, eliminating letter grades has left parents confused with what their child’s progress has been. According to the National Post, only 36% of parents could correctly interpret what an “emerging” grade meant. Similarly, educators needed to interpret and translate what the criteria meant, raising concerns around subjectivity. “There's always a sense in which grading is subjective,” said VanHof, but when that subjectivity is taken to the extreme, there are unintended consequences. One of them, VanHof said, is grade inflation where students may have high marks on paper, but “the actual content knowledge that has happened isn’t at the same level as it has been in previous years.” De-streaming: equity or erosion? VanHof drew a parallel between B.C. 's proficiency scale with Ontario’s 2021 “de-streaming” policy, which eliminated separate Grade 9 academic and applied courses for a single course. Previously, the applied math courses focused on the math we need in our every day, like balancing our household budget, while academic courses prepared students for the university level. The goal of de-streaming, like the proficiency scale, was to promote an equitable learning environment. According to Ontario Educators, streaming reinforced economic disparities and racism, disproportionately placing Black and Indigenous students in applied courses and creating a “class system” that perpetuated a “self-fulfilling prophecy” of lower academic achievement. However, Michael Zwaagstra, Senior Fellow at Fraser Institute said that while de-streaming policy “sounds fair,” it does not serve students who may be disinterested in academic coursework, or may be choosing other paths like trades. On the other hand, VanHof criticized de-streaming for the demands it put on teachers to accommodate to a much wider spectrum of abilities. It’s like teaching two classes at once, and to do it properly would require additional resources, like TA assistance, in the classroom. “You can implement a policy. But the capacity and the resources that you have to implement it well is a totally different question,” VanHof said. Since educators were not given additional time or support, the result was that no one was receiving the “targeted instruction and time they needed.” John Wynia, League Coordinator at League of Canadian Reformed School Societies echoed the perspective. “The standards have been lowered in the grade nine class to allow for equity, but then that results in reaching the lowest common denominator.” The bigger picture: declining test scores VanHof’s concern that students are learning less content has been reflected in declining test scores, as seen on the international PISA test (Programme for International Student Assessment). PISA, administered by the Organization for Economic Co-operation and Development (OECD), assesses reading, math, and science skills of 15-year-olds. Although Canada has ranked among the top ten countries, since the 2000s its scores have consistently declined. The 2022 PISA test was on mathematics, with Canada’s score falling by 35 points compared to 2003, roughly equivalent to a drop of two whole grade levels according to the Fraser Institute. Some attribute the decline to the COVID school closures, and to the increased screen time kids have had in the last decade. However, B.C. has been restricting phone usage in schools since September 2024, so if phones were a big part of the problem, there should have been a rapid increase in student performance after the phone ban, right? The results are still out on whether that has happened but it will be interesting to see. In the meantime, Canada has experienced a statistically significant decline in all three subjects for over a decade (2012-2022). And that raises questions about our educational policy in the last decade. Is what we’re doing different causing the decline? Math methods matter: what Quebec gets right John Richards, emeritus professor at SFU's School of Public Policy says that the problem extends beyond the shift from numerical assessments and includes a change in teaching methods. For instance, Quebec outperformed other provinces on the 2022 PISA test, and Richards said this was because of how teachers in that province are trained and taught. “Probably the explanation of Quebec is that the math teachers who want to be math teachers in secondary schools have to do a lot more math courses than most teachers.” Richards also referenced Anna Stokke, a mathematics professor at University of Winnipeg. She is a strong critic of “discovery-based education,” where students find solutions on their own instead of being directly instructed. For example, in discovery-based math, a teacher presents students with rectangles drawn on grid paper and ask questions such as, “Is there a relationship between the number of squares in a row and the total number?” Under direct instruction, the teacher explicitly states, “Area = length x width.” Discovery-based learning was introduced with the goal of helping students develop critical thinking and problem-solving skills over rote memorization of mathematical formulas. However, Stokke says the approach fails to provide students with the solid foundation students need so they’ll be able to apply critical thinking to complex problems later on. Without sufficient instruction or practice building on concepts – without enough time just memorizing the basics – Stokke says students become confused and fall behind. In response to concerns among educators and parents, the Ontario government promised reforms in 2018 and began implementing a “back-to-basics” curriculum, including direct instruction in math for kindergarteners. Changes are officially in effect since September 2025. However, Fraser Institute has criticized the new curriculum for “doubling down” on its DEI (Diversity, Equity, and Inclusion) focus, including Social Emotional Learning (SEL) in math where students “work collaboratively on math problems—expressing their thinking, listening to the thinking of others, and practicing inclusivity.” This does not go back to the basics as promised. Meanwhile, declining math scores continue to sound alarm bells for a return to fundamentals in teaching methods. Qualitative assessment: is it all bad? Progressive reforms in Ontario and British Columbia have reshaped both teaching methods and assessment practices like B.C.’s elimination of letter grades. But have all these changes been harmful? Unlike British Columbia which completely eliminated letter grades, Ontario’s 2010 Growing Success policy retained letter grades but expanded qualitative assessments such as observations, portfolios, and self-assessments. The policy also introduced a “no-zero” approach, discouraging teachers from failing students or giving late penalties. Jack Huizenga, Academic Dean at Covenant Canadian Reformed Teachers College, sees benefits with Growing Success. The policy sees “assessment as not something for the end of learning,” with grades providing a one-time snapshot of student performance. Instead, it regards assessment as “something along the way to help improve learning” with formative and descriptive feedback. “So, then assessment can't just be about a multiple-choice question or true and false question or short answer questions,” Huizenga said, describing how the new approach communicates a fuller picture to parents on the student’s progress. Nevertheless, Huizenga said grades were indispensable since colleges and universities also look for those numbers. “That pendulum has to be somewhere in the middle. I think there's room for proficiency type scales to measure. But there's also going to be the need for grades to communicate where students are at.” Independent schools: a call to higher standards The declining international test scores that accompanied the national trend to remove academic benchmarks would seem to suggest this removal doesn’t serve students. And that challenges independent school educators to balance measurable standards with empathy and support. The Cardus Education Survey has studied schools with a focus on the independent sector in recent years. According to VanHof, the question for independent schools was how they would translate policy “into something that is meaningful for parents,” and even “exceed the standards” of the policy. For example, within B.C.’s proficiency framework, she saw independent educators engaging in meaningful conversations with parents around the criteria. “What does an ‘emerging’ student, what does that actually mean in terms of real objective standards of learning?” VanHof asked. She noted how Christian and independent schools had the “ability to be nimble and to make changes that are in line with their mission and vision.” John Wynia’s time at Hope Reformed Christian School is an example which exemplifies this. He shared how students thought of him as a tough teacher because they had to work hard to achieve good grades. “But they often thanked me for that,” Wynia recalled, “because when they went to university, they were very well prepared.” Within the Growing Success framework, Wynia also continued to assign late penalties, though he was lenient around extensions. “There's a lot of research and a lot of evidence that shows that if you have high expectations for your students, your students will rise to meet those expectations.” Wynia cited the No Child Left Behind Act passed in 2002 under George W. Bush, which targeted the “soft bigotry of low expectations” that assumes some groups are incapable of meeting high standards because of their background or socioeconomic status. No Child Left Behind measured school progress with standardized testing in reading and math and coincided with higher student performance – especially among low-income students. Wynia added that teachers should tell students honestly where they are at – it’s not at all compassionate to hide the truth. VanHof echoed this view. “I think we disservice children by saying policies like this will make learning less stressful,” she said. “It sounds kind and considerate, but we all know that’s not what learning actually is.” VanHof maintained that qualitative feedback has value, but “quantitative assessment has to form the backbone of any education system.” Education as a “formation of persons” Education shapes the society we become, underscoring the critical role of assessment methods in that process. VanHof said that education is more than about ensuring students can enter the workforce. “It is much more than that. It's about the formation of persons,” said VanHof. From a Christian worldview, it is about enabling students to know their Creator and to “help them to live within that world to glorify Him.” To elaborate on this, VanHof referenced Romans 12:2: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is – His good, pleasing and perfect will.” As she explained: “That to me speaks so clearly about the fact that education is about the joy of learning, renewing our mind, about being transformed, about understanding who God is, and learning for learning's sake.” But without measurable benchmarks, she said, students were missing out on the sense of accomplishment which comes from hard work, progress, and learning new things. VanHof also referenced Jonathan Eckert, Senior Fellow at Cardus Education who served in the US Department of Education in both the Bush and Obama administrations, and who coined the phrase, “gritty optimism.” “I love that phrase because I think it really captures the fact that education done well is education in which there's hard work involved,” said VanHof, which she said involved both student and teacher. While Canadian schools have adopted models like de-streaming and the proficiency scale to promote equity, they fail to meet students who need the most support. By combining qualitative feedback with measurable standards, clearly communicating with parents, and providing teachers with proper training and resources, schools should help students grow academically and in character, equipping them for real-world challenges....

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Conferences

“We believe…” 1,700 years ago

Redeemer University conference celebrates the Council of Nicaea and the Nicene Creed ***** In times past, scholars and theologians may have found themselves travelling across countries and continents to attend meetings about doctrines of particular importance to the Christian faith. One of the most famous of these occasions was the Council of Nicaea in AD 325, when bishops from all over the Mediterranean gathered to address heresies about the nature of Christ. More recently, theologians met once again in discussion of these same issues – not to write new creeds, but to affirm and celebrate the council and the creed which it produced. They met at Redeemer University, a Reformed Christian university in Southern Ontario, which hosted the conference: “Defending Christ: Celebrating 1700 Years of Nicaea.” Historians, theologians, pastors, and laypeople attended this conference to glean knowledge from one another and re-immerse themselves in the rich theology of Nicaea. What follows are a few of the highlights. On the history of the council The council was called by Emperor Constantine, not primarily to address doctrine, explained Dr. Stefana Liang, but to find solutions for a divided church and empire. The result of the council, however, is evidence of the providential work of the Holy Spirit, and even Constantine recognized it as such. He referred to the council as “great and holy” and “a complete blessing from divine providence.” “It cannot be other than the doctrine of God,” he said. The women of Nicaea A presentation by Reanna Lingley investigated the women behind the Council of Nicaea. While no women were in attendance, figures like Macrina the Elder and Macrina the Younger (respectively the grandmother and sister of brothers Basil the Great and Gregory of Nyssa) and Nonna (wife of Gregory the Elder) embodied the vision of the Christian life and were active shapers of the theological tradition that raised up the men who participated in the council. Macrina the Elder survived in hiding for seven years during Emperor Diocletian’s persecution and was described as a vessel of theological continuity. Nonna’s persistent faith led to the conversion of her husband, and she spurred her husband and sons on to holiness and service. Instead of regretting the absence of women at the council, Lingley argued, we ought to recognize the tremendous but quiet influence that women did have on the theological landscape of the Early Church. A Nicene AI? Another interesting presentation evaluated the most theologically sound large language models (LLMs). If that’s an unfamiliar term, it’s what makes AI chatbots go, and you can think of the term as almost a synonym for the chatbots. Studies show that increasingly more young people are turning to AI for important questions, so an organization called ChristianBench tested the biggest AI chatbots on their theological stances. Commonly these bots will refrain from giving a pointed answer – they will present all the options as equally valid. But, of course, that sort of relativization of the truth is a strong stance of its own. However, depending on how a question to the chatbot is framed, the LLM can anticipate what kind of answer the prompter is looking for and give an individualized response. (For example, a question about the “natures of Christ” will generate a theological answer that could be solidly in line with the Nicene Creed, whereas a more general question about “Who is Jesus?” will usually result in a more all-options-on-the-table response that provides the user with a variety of answers to consider.) The only chatbot that scored exceptionally high for adherence to the Nicene Creed was a Catholic LLM called Magisterium AI, an AI chatbot that aims to provide answers to questions about the Catholic faith. Art as theological testimony The conference’s main presentation was by Dr. Megan DeVore, and was centered on Christian art during the time of Nicaea. Early Christian artists used pagan motifs which they adapted and redefined to reflect the gospel story. After the Council of Nicaea, depictions of Jesus began to showcase the artists’ understanding of His divinity. Jesus also started being portrayed in Old Testament scenes, like the story of creation, reflecting a trinitarian understanding of God’s work throughout all of Scripture. Christian art in catacombs show something noteworthy about the Christian faith and the doctrines of Nicaea: Jesus’s divine nature provided early Christians with eschatological hope. The depictions of the deceased in Christian catacombs were of hopeful and prayerful believers, in stark contrast with the mournful depictions in pagan catacombs. The art shows that Christians found real, impactful, and lasting hope through the doctrines they believed. Dr. DeVore outlined how early Christian art was characterized by theological declarations rooted in intricate Christological hermeneutics. She asked whether modern Christians are perhaps missing out on a key aspect of theological understanding by overlooking the value of faithful creative expressions through the arts. The use of the creed The Nicene Creed formalized for the church the doctrine of Christ’s divinity. Written in Greek, almost all of the words in the creed are found in the New Testament. The handful that are extrabiblical nevertheless convey strongly biblical ideas and were necessary to clarify the biblical concepts that were debated at that time The Nicene Creed is especially helpful for interfaith conversations today. It lays out a “mere Christianity” that distinguishes orthodox Christians from Muslims, Jehovah’s Witnesses, and Latter-day Saints. The classical trinitarianism expounded in the creed, argued a paper presented by Matthew Waddell, is the only trinitarian view that can provide proper responses to scrutiny from Islamic apologists. But while encountering Christianity may begin with the Nicene Creed, it cannot end there. Interestingly, as passionate as these scholars at the conference were about the Nicene Creed, all of them agreed that it cannot even be compared to the riches of Scripture. The formal doctrine laid out by the creed is meant to lead us toward biblical doxology (see Jude 24-25). The creed can be seen as a CliffsNotes summary of biblical doctrine; it was never meant to be a substitute for the original text and cannot match its force and power. One scholar likened the creed to a beautiful doorway with magnificent engravings. It may be wonderful, but it is merely meant to provide access to something much greater: the full extent of the biblical witness. THE NICENE CREED We believe in one God, the Father almighty, Maker of heaven and earth, of all things visible and invisible. And in one Lord, Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages; God of God, Light of Light, true God of true God; begotten, not made, of one substance with the Father; through whom all things were made. Who, for us men and our salvation, came down from heaven and became incarnate by the Holy Spirit of the virgin Mary and was made man. He was crucified for us under Pontius Pilate; he suffered and was buried; and the third day he arose, according to the Scriptures, and ascended into heaven, and sits at the right hand of the Father, and he will come again with glory to judge the living and the dead; whose kingdom shall have no end. And we believe in the Holy Spirit, the Lord and Giver of life, who proceeds from the Father and the Son; who with the Father and the Son is worshipped and glorified; who spoke through the prophets. And we believe one holy catholic and apostolic church. We acknowledge one baptism for the forgiveness of sins; and we look forward to the resurrection of the dead, and the life of the world to come. Amen. *** Picture at the top (as generated for ChatGPT) is of Athanasius taking it to Arius. Emperor Constantine I (272-337 AD) called the Council of Nicaea so the Church could deal with the dispute these two were having over the nature of Christ. Athanasius proclaimed Christ as coeternal and of the same essence as God the Father, while Arius claimed Jesus was created by the Father and therefore not fully divine. While the Nicene Creed we have today probably wasn’t completed at the Council of Nicaea (and not for another 50 years) it is named after that council, because it professes the truth defended there....

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News

Peanut allergies plunge … and they could plunge even more

Not that long ago it was thought that young children shouldn’t be exposed to peanuts, to prevent a dangerous reaction. But, as Prov. 18:17 notes, “The first to put forth his case seems right, until someone else steps forward and cross-examines him.” That cross-examination first began in 2015, when a ground-breaking study found that introducing peanuts to young children actually reduced the risk of getting food allergies by about 70 percent or more. In response, many doctors started changing their advice. An Associated Press piece noted that “About 60,000 children have avoided developing peanut allergies after guidance first issued in 2015 upended medical practice by recommending that caregivers introduce the allergen to infants starting as early as four months.” Now a 2025 study has reviewed the data. According to the AP account, peanut allergies in children aged zero to three decreased by more than 40 percent since the recommendations were expanded in 2017. In spite of the findings from the 2015 study, the AP reported that only about 29 per cent of pediatricians and 65 per cent of allergists say they follow the newer guidelines, suggesting that there could have been far fewer allergy cases still if more children were introduced to potential allergens at a younger age. Dr. Derek Chu, Canadian Institutes of Health Research chair in allergy noted to the AP that this guidance extends to all common allergens, including dairy, soy, wheat, egg, shellfish, and nuts....

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News

Saturday Selections – Nov. 8, 2025

The baptism rap battle you never knew you needed This is the best of what A.I. can give us. Here's a rapping, axe-playing, Jonathan Edwards rebutting Charles Spurgeon’s case for adult baptism. Hilarious, and downright insightful too. Old earth vs. young: what are the differences between these two views? (10 min. read) Is the earth less than 10,000 years, or older than 4 billion? This comparison and contrast highlights where young earth creationism, old earth theistic evolution, and progressive creationism land on things like: was there death before the Fall? how was Man created? was the Flood global? If  you ask A.I. for marriage advice, it'll probably tell you to get divorced It's vital we understand A.I.'s limitations. What we are getting back from it is oftentimes simply an average of all the answers it finds across the Internet, so if the 'net, as a whole, is wrong about something, that's what you are going to get back. And when it comes to marriage advice, there is a lot of the bad sort. Crime linked to missing dads J. Warner Wallace details here, what can happen when dad disappears: "During my years working the gang detail in Los Angeles County, I met countless young men and women caught up in the world of gangs. Over time, a single theme emerged – one that cut across backgrounds, neighborhoods, and stories. Nearly every gang member I encountered suffered from the same affliction: a profound lack of dad." Stranger things of the OT: Giants "The term 'giant' appears only seven times in most modern translations of these two passages (2 Sam. 21:15–22; 1 Chron. 20:4–8), but in the King James Version it appears over 20 times." (Real Talk recently did an episode that touched on some of the stranger things of the OT too.) Style vs. substance Here's a fantastic musical debate about whether it's most important to say things with flair, or say something important. Or, to let the two combatants frame it: GIRL 1: Who cares if the whole world's watching If you aren't saying something of meaning GIRL 2: Who cares what the crap you're saying If nobody's watching, nobody's hearing I've been involved in 10+ political campaigns, and this struck a chord – I was involved in a Christian Heritage Party campaign where the candidate seemed content to put out important but blandly-presented materials – stuff that got filed into the recycle bin immediately – and I've been part of campaigns where all the candidate was offering was graphically appealing signs and brochures and even swell sounding speeches, but all of which didn't say much of anything at all. They shied away from the real issues our culture is contending with – they refused to talk about God. So, what's the answer then to the style versus substance debate? It's about pairing, not contrasting, the two. God crafted His temple (Ex. 31:1–5), His world (Ps. 19:1), and us too (Ps. 139:13–14) – He is all about style. But what does He use His style to declare? His glory! How's that for substance! ...

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News

Saturday Selections – Nov. 1, 2025

Luther vs. the Roman Catholic church In light of Reformation Day this week: Luther's stand, as a rock opera. A theology of bed Many of us go to bed plugged into our smartphone and then fade into sleep all the while never free from distraction. But, as Rev. Ian Wildeboer shares, the Bible points us to a different sort of bed time. "You can tell cause a da bones!" Viral dinosaur skit perfectly exposes “Trust the Science” culture It took quite a while for me to realize that much of what I was learning in university wasn't actual, but only theoretical. I wasn't the only student confused, because our profs weren't presenting their theories as educated guesses – they were presenting them as facts. And their guesses were based on assumptions, and sometimes, as this video highlights and mocks, there was an awful lot of guesswork and assumptions stacked atop a scant amount of actual, factual information. Canada is turning its assisted suicide regime into an organ donation supply chain Canadian doctors are now murdering their patients and then harvesting their organs – it's happened at least 155 times so far. And under the euthanasia regime, it's all legal. The idea of giving your organs away to those in need will now become one more enticement to encourage desperate, confused, lonely, ailing, or abandoned people to sign up for MAiD murders. This has implications for Christians, even though we'd never agree to euthanasia. Why? Because Christians are going to require transplants. Do we need to create a parallel organ donation system that is free from any encouragements to murder? How could we even go about doing that? Manage your time better... ...with these 4 quick tips. Creationist on why you shouldn't be worried about climate change In this conversation, atmospheric scientist Dr. Larry Vardiman starts talking about the Ice Age and its causes, but about 5 minutes in continues on to talk about climate change, and how today's concerns "are the result of a deep confusion about earth history." This is 20 minutes, but worth it for Christians concerned about climate change or curious about a creationist perspective on ice cores. ...

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Articles, Entertainment, Movie Reviews

Reading films: are Christians as discerning as they used to be?

"Moving pictures" have only the briefest of histories, spreading throughout North America early in the twentieth century. The first movie theatres were converted stores with hard wooden benches and a bedsheet for a screen, and they came to be known as "nickelodeons" because the admission price was five cents. Films were short – in 1906 the average length was five to ten minutes. In 1911 the earliest cinema music was played on tinkling pianos. During the silent film era, slapstick comedy – which depends on broad physical actions and pantomime for its effect rather than dialogue – was widely prevalent. With the advent of the "talkies" in the 1930s, screwball comedy became widely popular. It was laced with hyper action, was highly verbal, and noted for its wisecracks. In 1939 the first drive-in theatre was opened on a ten-acre site in Camden, New Jersey. A brief history of the Church and movies  When movies first because a form of widespread public entertainment, Christians were frequently warned against movie-going. Many "fundamentalist" pastors forcefully exhorted, "When the Lord suddenly returns, would you want to meet Him in a theatre watching a worldly movie?" In Reformed Churches too, Christians were also exhorted not to attend movie theatres. 1. The Christian Reformed Church (CRC) As early as 1908 the editor of the CRC denominational magazine, The Banner, complained: "Theatre going supports a class of people that frequently caters to the lowest taste of depraved humanity, actors and actresses and their employers." A general objection was that the movie industry as a whole tended to be "of the world," and thus against Christian values and the church… and ultimately against God's Kingdom. The CRC 1928 Report of the Committee on Worldly Amusements paid close attention to the question of worldliness in relation to the movies. The Report stopped short of calling the whole movie industry anti-Christian, but still issued severe warnings against attending movies. CRC Synod 1928 judged: "We do not hesitate to say that those who make a practice of attending the theatre and who therefore cannot avoid witnessing lewdness which it exhibits or suggests are transgressors of the seventh commandment." In 1964 the CRC took another serious look at the movies. The CRC realized that its official stance and the practice of its members were at great variance, producing a "denominational schizophrenia and/or hypocrisy." In 1966 a major report The Film Arts and the Church was released. It differed substantially from the earlier studies. Film, it said, should be regarded as a legitimate means of cultural expression, so the medium of film must be claimed, and restored by Christians. The Report was idealistic in hoping that members of the CRC would become discriminating and educated moviegoers, reflecting on and discussing films as part of their cultural milieu. The review of movies in The Banner began in 1975, but faced strong opposition. But in time the Reformed doctrine of the antithesis  (we should not be just like the world) became muted in the choice of movies made by CRC members. There was little difference in what they watched, and what the world watched. 2. The Protestant Reformed Church (PRC) The PRC was fervent in its denouncement of movies and movie attendance. The PRC considers all acting as evil, as is the watching of acting on stage, in theatres, on television, or on video. PRC minister Dale Kuiper said, "Certainly the content of almost 100 per cent of dramatic productions (movies, television programs, plays, skits, operas) place these things out of bounds for the Christian." But already in 1967 a writer noted that PRC practice did not match PRC principle: "When I was formerly an active pastor in a congregation, it was always a source of sad disappointment to me that so few of our young people could testify, when asked at confession of faith, that they had not indulged in the corruptions of the movie." And since 1969 and continuing till today, various pastors and professors have lamented that large numbers of PRC members watch movies, either in theatres or, more often, on television. 3. Evangelicals Evangelicals have a history of making films as a way of teaching Christian values. The Billy Graham organization Worldwide Pictures made modest independent films to evangelize youth: The Restless Ones (1965), about teenage pregnancy; A Thief in the Night (1972), an end-times thriller; and the Nicky Cruz biopic, The Cross and the Switchblade (1970). A reporter dubbed them "religious tracts first, entertainment second." More recently, evangelicals made new producing sci-fi films about the apocalypse, which critics claim are embarrassingly poor-quality – artistically flawed – productions marketed in the name of evangelism. As examples, they refer to the three profitable Left Behind Movies (2000, 2002, 2005). There has also been a trend to create "family-friendly" movies. However, these movies tend to depict a world where all issues are plain and simple. Evildoers are destroyed, the virtuous rewarded, and often times the “good” characters have within themselves everything they need to secure their destiny. Clearly, then, this is not the real world. We've also seen, among evangelicals, a defense of less than family-friendly films. Already back in 1998, the Dallas Morning News ran a story about the growing number of Christians who advocate going to even R-rated movies. The reason? Evangelical filmmaker Dallas Jenkins said, “Non-Christians are just as capable of producing God-honoring and spiritually uplifting products as Christians are, and I've been as equally offended by a Christian's product as I've been moved by something from a non-Christian." Perspectives So how should Christians think about films? How can we approach them with discernment? It begins with recognizing that a film is more than a form of entertainment: it propagates a worldview. Films often: exalt self-interest as the supreme value glorify violent resolutions to problems promote the idea that finding the perfect mate is one's primary vocation and highest destiny Films also so often promote a view of romantic love as being passionate and irresistible, able to conquer anything, including barriers of social class, age, race and ethnicity, and personality conflicts. But the love it portrays is usually another euphemism for lust. In Images of Man: a Critique of the Contemporary Cinema, Donald J. Drew observes that in contemporary films, the context makes it clear that love equals sex plus nothing. An underlying assumption in mainstream Hollywood films is that the goal in life is to become rich. And acquiring things is even supposed to make you a better person! But the values of consumerism, self-indulgence and immediate gratification can harm individuals, families, and communities.  Titanic (1997) Most films depict a world in which God is absent or non-existent. For example, there is nothing in the film Titanic to suggest that God is even interested in the fate of those on board the sinking ship. Whether uncaring or impotent, God is irrelevant in the world of this film. In his book Eyes Wide Open: Looking for God in Popular Culture, William D. Romanowski comments: "Whatever outward appearances of belief dot the landscape of Titanic, they have little bearing on the faith of the main characters, especially when compared to the film's glorification of the human will and spirit." The principal character Rose Bukater is engaged to Cal Hockley, who is concerned only with the approval of his social set. He equates wealth and social status with worth and character. Aware of the limited lifeboat capacity, Rose says, "Half the people on the ship are going to die." The snobbish Cal responds, “Not the better half.” These attitudes run against the grain of American values associated with freedom and equality. And because he is the obvious bad guy, the director has so framed things that whoever stands against Cal will be understood, by the audience, to be the good guy. And so we see in opposition to Cal, the free-spirited artist Jack who is the ultimate expression of pure freedom. His character traits, talent, and good looks easily identify him as the hero. And so the scene is set that when Rose and Jack have an illicit sexual encounter, the audience is encouraged to cheer this and want this, because it is for Rose a declaration of independence from her fiancé and her mother's control over her. The now famous sex scene sums up many of the film's themes: Forbidden love, class differences, and individual freedom. The Passion of the Christ (2004) There was, not so long ago, a film in which God was included. Mel Gibson's The Passion of the Christ was highly recommended by evangelicals for its realistic portrayal of Christ's suffering and death. But how true to the Gospels is the film? Why did the director have Jesus stand up to invite more scourging by the Roman soldiers? Was the suffering Jesus endured primarily physical, as this film portrays? Is the film historically accurate or is it a reflection of Gibson's theology? Co-screenwriter Mel Gibson said that he relied not only on the New Testament but also on the writings of two nuns, Mary of Agreda, a seventeenth-century aristocrat, and Anne Catherine Emmerich, an early nineteenth-century stigmatic. The violence in the film became a matter of much debate when the film was released. On the one hand, the head of an evangelical youth ministry said, "This isn't violence for violence's sake. This is what really happened, what it would have been like to have been there in person to see Jesus crucified." On the other hand, many critics cringed at the level of violence in the movie. Romanowski comments, "In my estimation, it is difficult to provide dramatic justification for some of the violence in the film." Star Wars (1977) While the inclusion of God in a film is a rarity, the inclusion of spirituality is not. One of the most iconic and controversial film series has been Star Wars. In 1977 it hit the big screens and it was an immediate success. Legions of fans formed an eerie cult-like devotion and the box-office receipts were astronomical. It originated a new genre – the techno-splashy sci-fi soap opera. The film definitely has a semi-religious theme. In From Plato to NATO David Gress writes that the Star Wars film saga broadcast a popular mythology of heroism, growth, light, and dark sides, wise old men and evil tempters, all concocted by the California filmmaker George Lucas. Much of the inspiration came from the teaching of Joseph Campbell, who claimed there is truth in all mythology. Campbell wrote in 1955 that "clearly Christianity is opposed fundamentally and intrinsically to everything I am working and living for." Meanwhile, John C. McDowell, Lecturer in Systematic Theology at New College, University of Edinburgh, finds something redemptive in Star Wars. He analyses the "classic trilogy" Star Wars, The Empire Strikes Back, and the Return of the Jedi in his book The Gospel according to Star Wars: Faith, Hope, and the Force. He calls these films a "pop-culture phenomenon" of unprecedented stature and much more than mere entertainment. He suggests that the films carry even "more influence among young adults than the traditional religious myths of our culture." He argues that these films possess rich resources to change and transform us as moral subjects by helping us in some measure to encounter the deep mystery of what it means to be truly human. He even claims that Star Wars is "a parabolic resource that reveals something of the shape of a Christian discipleship lived under the shadow of the cross." He notes that the theology of the original trilogy is difficult to pin down – though the interconnectedness of all of life does seem to be the fruit of the Force in some way and this is therefore exalted as the movies' "good" or "god." McDowell also discovered pacifist themes in the films – according to him, Star Wars at its best possesses radical potential to witness to a set of nonviolent values. Critical assessment Should we warn Christians about the kind of movies they are watching, whether in a theatre or on TV? Some say, "They are only movies. They won't influence us." I wonder whether the lack of critical thinking by evangelicals is the result of the tendency to privatize faith, confining religious beliefs to personal morality, family, and the local congregation, all the while conducting their affairs in business, politics, education, and social life, and the arts much like everyone else. Aren't even many Christians overlooking the persistence of evil in human history? We live in a fallen world that is at once hostile to God and also in search for God. Works of art can glorify God – including film art – but they can also be instrumental in leading people away from Him. Ever since the fall, human beings have been in revolt against God, turning their gifts against the Giver. Art, along with nearly every human faculty, has been tainted by the fall. Indeed, one of the first phases of the disintegration brought by sin was the usurpation of art for the purpose of idolatry (Rom. 1:23). Most people believe they are personally immune to what they see on the film screen or on TV. How do we grow in our faith? Not by watching and observing a steady diet of movies. We must restore the primacy and power of the Word of God. God gave us a book – the Bible – and not a movie. We should be critical in our thinking, and apply our Biblical worldview. Scripture calls us to "test everything. Hold on to the good. Avoid every kind of evil" (1 Thess. 5:1-22). Rev. Johan Tangelder (1936-2009) wrote for Reformed Perspective for 13 years. Many of his articles have been collected at Reformed Reflections. This article was first published in November 2019....

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Interview with an artist

Paula Roth loves painting her studio

Hawkins Pond was painted at sunset to capture light sparkling off the leaves of the trees surrounding the pond. I enjoyed the contrast of the shapes of each type of greenery from spikey and straight, to ribboned and round. It’s no surprise that someone who has lived in as many beautiful places as Paula Roth has, would be drawn to landscape as the subject for her art. This very same landscape has also become a studio for Roth who now takes her easel and paints outdoors to complete her colorful paintings on location. Roth’s life journey includes time in Nigeria, Colorado, Washington State, Michigan, and finally Ontario, where she married a Canadian. Paula and her husband Ray currently live in Tillsonburg, Ontario where they are members of Hope Reformed Church. Paula minored in art in college and graduated in 2003 with a B.A. and B.Ed. from Aquinas College in Grand Rapids, Michigan. She spent the first 20 years of married life teaching, finding particular fulfillment supporting students with unique learning profiles. “I learned patient perseverance, and hopefully grew in compassion.” Paula has since founded her home-based business, Early Bird Learning Consultant, to support children with learning challenges. Ruts & Paths was painted in August in Oxford County. I am often drawn to roads as they symbolize a journey. Life can feel uphill, and it takes faith and hope to see beauty in the midst of challenge. For Roth, art fulfills a need for creative expression and provides a sense of “balance and well-being.” The youthful dream of being an artist began when she was 9. A watercolor artist/neighbor, (also a Wycliffe Bible Translator), took her to buy her first art supplies. She also helped Roth set up a small studio in an old pioneer milking parlor on the property her family was renting at the time. The start was modest but exciting. The studio spaces have been even more modest since then. During her teaching career, Paula loved to teach art in the classroom setting, and enjoyed making beautiful bulletin board displays. After she left the classroom, to focus on special education, her creative outlets were mostly found at home where she made space for her creative work in corners of bedrooms, on desks, or at the kitchen table. Motivated in part by her parents’ mantra “You can always learn something new,” Paula is a lifelong learner. She has completed many art classes at Dundas Valley School of Art, including classes by mentors Marla Panko and Guennadi Kalinine. In 2008, Paula started illustrating for Open Windows, a Free Reformed publication for children creating collage images with paper. Then, about four years ago she discovered a passion for plein air painting. Currently, she is inspired by rural landscapes in Oxford County, ON. The dream of becoming an accomplished artist still captures Paula’s imagination. “If the Lord wills, I hope to keep taking courses, reading books about painting, and to be out in the field painting as often as I can.” Paula says, “Painting has taught me to be still. I lose all sense of time and am completely at peace. Pausing to observe, interpret, and represent creation makes me feel small and makes the Lord’s world feel gloriously large. When painting outdoors, I seek to capture a special moment in time, a scene that depicts the beauty, essence, and uniqueness of that location. Through my art I hope to share my enjoyment of my rural region and inspire others to appreciate its unique beauty too.” You can view more of Paula’s work at RuralHuesArt.com and Instagram.com/PaulaRoth.RuralHues. Morning Fog on Pigram Line was painted as the crops were ripening in the fall. The golden fields covered with dew and fog were enchanting. The saturated reds and fuchsias have drawn hummingbirds to my palate which makes time stand still for a few seconds....

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