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What are we to make of gambling?

And He said to them, "Take heed and beware of covetousness for one's life does not consist in the abundance of the things he possesses. (Luke 12:15)

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The thesaurus defines the Victorian Age, (1837-1901), as a period in British history during the reign of Queen Victoria. It is said that her character and moral standards restored the prestige of the British monarchy but also gave the era a rather prudish reputation.

Strangely enough, however, a number of happenings recorded during this time period were wagers – bets which certainly cannot be defined as prudish but which can be defined as coarse and as lacking in compassion.

Strange wagers

For example, once when a passer-by collapsed in the street, a number of aristocrats inside the building into which the poor man was brought, bet on whether he would live or die. Another example is that of rich Lord Alvanley, (1789-1849), a gambling dandy, and a member of the Prince of Wales' circle, who triflingly bet on a race between two raindrops slowly trickling down a fancy club window. The amount he put down on the raindrop he favored was a whopping 3,000 pounds, an amount 300 times the annual earning of a general servant. Many of these inappropriate wagers were minutely recorded in a book published in 1892.

There were other ridiculous bets placed during this era – bets which indicated a desire for fame and attention. In 1891, in Bristol, a sixteen-year-old boy named John Magee, wagered that he could swallow fifty-three marbles. Why fifty-three? Perhaps those were the number of marbles the other boys standing around owned between them. John Magee proceeded to swallow all fifty-three of the marbles, and apparently seemed none the worse for the swallowing, although perhaps a little heavier in weight. A friend, a little anxious about possible repercussions, took him to a hospital where he was kept for observation and where doctors later extracted forty-three of these marbles.

Again, with the desire to appear strong and to become famous, in 1899 a High Wycombe citizen placed a bet during the town's Christmas fair that he could enter a cage of lions and emerge unscathed. Perhaps this in itself was not so spectacular, but he actually vowed that he would sit down in the cage, smoke a cigar and drink a bottle of champagne to the health of his friends, all the while in the company of the large cats. This he did, while a crowd of onlookers gaped and wondered what would happen. The lions, part of a circus, left the man alone during this suicidal feat and he descended from the cage amid wild applause.

Victorian England was not the only place in which strange bets were made. In 1896, and again in 1900, in the United States, William McKinley ran against William Jennings Bryan for president. In 1900, McKinley won for the second time. Prior to the voting, a Henry Winsted of Kinkley, Indiana said he would engage in a butting match with a full grown ram if McKinley was elected, whereas a John Burns, of the same town, said he would drink three pints of hard cider while standing on his head in a barrel, if Bryan was voted in. Another fellow, a Samuel Carpenter of Wisconsin, who was an ardent supporter of Bryan, said he would wear all his clothes backwards for four years if McKinley won the election.

What are we to make of gambling?

How people love attention, and how they are apt to magnify themselves! So what are we to make of gambling? We can chuckle at the above stories and anecdotes and tell ourselves we would never go this far and that such ridiculousness would never touch our lives.

Leland Ryken, who served as professor of English at Wheaton College for more than 50 years, wrote in his book World Saints: the Puritans as they Really Were:

It is true that the Puritans banned all recreation on Sundays and all games of chance, gambling, bear baiting, horse racing and bowling in or around taverns at all times. They did so, not because they were opposed to fun, but because they judged these activities to be inherently harmful or immoral.

My father, a man who loved to play games, was very opposed to his children playing card games upon our first moving to Canada from Holland. He had seen, in his youth and later in his ministry, too many people who had lost their paychecks because they played card games in local pubs – card games in which wagers and money bets were all too common.

The Bible actually contains no specific command that says: You may not gamble. But it does contain principles for walking in a way which is pleasing to God. The tenth commandment, for example, clearly speaks of the sin of coveting. And coveting is one of the reasons people gamble and play the lottery.

We had some pleasant neighbors, Bob and Jane, in a previous home in which we lived. During the last years we knew them, the wife took a job as a waitress and Bob and Jane decided together that they would use her tips, for fun they said, to visit a casino and place some bets. They would only use the tips – no more and no less. Sometimes they won a little and sometimes they lost it all. But before they knew it, they were hooked. As a matter of fact, the husband became so hooked he gambled away his home, his mother's home and his marriage.

Governments hooked on gambling

In 2014, the Quebec government made over $1.2 billion in gambling profits. Almost 70 per cent of the people in Quebec gamble – mainly on lottery tickets. It seems to be a popular pastime. It has been studied and recorded that 0.6 per cent are pathological gamblers, and 1.2 per cent are at risk of becoming so. There are sad consequences for families as seen in the case of our erstwhile neighbors. Before gambling was legalized in Canada and before lottery corporations were set up, it is said that these things were run by organized crime. On the defensive, the Quebec government has set up treatment programs for pathological gamblers with free accessible services.

As of 2016, the province of Ontario has 33 casinos containing more than 25,622 slots and gaming machines. There are a whopping total of 651 table games through which a person can lose lots of money.

In the United States, land-based casinos made approximately $315 billion dollars in 2015.

Meanwhile, Macau, China, is the largest casino market in the world, the gaming industry contributing significantly to the economy of Macau. Its gross gambling revenue in 2014 was $44 billion. Staggering amounts of money!

Wasting God-given resources

1 Timothy 6:10 states: "... the love of money is the root of all evil." It is a clear statement. It is a statement which calls gambling sin. The talents given by Jesus to each and every believer are to be used by us. These talents include time, money and witnessing ability. We are going to be asked how we, as servants, have used our talents. If they have been wasted, gambled away, we need only look to the end of the parable told by Jesus in Matthew 25 to find out what happened to the man who was wasteful and abused his talents. Our time and our resources belong to God Who bought us with a price (I Cor. 6:20). We may not fritter away His resources.

General Cadwallader Colden Washburn, (1818-1882), an American business man, politician and soldier who was the governor of Wisconsin from 1872-74, said in his annual message to the state in 1873:

Some law seems to be required to break up the schools where gamblers are made. These are everywhere. Even the church, (unwittingly, no doubt), is sometimes found doing the work of the devil. Gift concerts, gift enterprises and raffles, sometimes in aid of religious or charitable objects, but often for less worthy purposes, lotteries, prize packages, etc., are all devices to obtain money without value received. Nothing is so demoralizing or intoxicating, particularly to the young, as the acquisition of money or property without labor. Respectable people engage in these chance enterprises, and ease their consciences with the reflection that the money is to go to a good object. It is, therefore, not strange that the youth of the state should so often fall into the habits which the excitement of games of hazard is almost certain to engender.

Perhaps we never will and do not even contemplate disgracing our persons by crossing the threshold of a casino. But are we making correct choices in all the areas of our lives? It is good to recall how godly men in times past have exhorted others in matters of living godly lives. One Joseph Alleine, an English noncomformist pastor (1634-1668), and one who was imprisoned several times for his steadfast perseverance in ministry, wrote these sound words:

The unsound “convert” takes Christ by halves. He is all for salvation, but not sanctification. He is all for the privileges, but neglects the person of Christ... Many men do not love the Lord Jesus in sincerity... they desire salvation from suffering, but do not desire to be saved from sinning. They would be saved and keep their lusts; they are content to destroy some sins, but cannot leave the lap of Delilah. They cannot be cruel to the right eye or hand. O be infinitely careful here, your soul depends upon it!

One of Webster's definitions of gambling is "to risk losing (something valuable or important) in order to do or achieve something" Mind what you do with your time, money and daily witness.

This article was first published in the October 2016 issue under the title "Beware of covetousness." Christine Farenhorst is the author of many books, her latest being Katherina, Katherina, a novel taking place in the time of Martin Luther. You can read a review here, and buy it at www.sola-scriptura.ca/store/shop.

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That cloud of witnesses....

Mina and Marco in Egypt Open Doors is a non-denominational mission working in over 60 countries where Christianity is socially or legally discouraged or oppressed. The mission recently reported that last year during Ramadan, two young boys from Egypt watched in horror as their father and other faithful believers were brutally murdered because of their faith in Jesus. The children were passengers on a bus carrying pilgrims on their way to the monastery of St. Samuel. Their father, a security guard at the monastery, was also on the bus. "Deny Jesus, or die," was the choice given to each person. The younger boy, Mina, said: They forced our father to get out of the bus first. The terrorists shouted that he had to convert to Islam. But my father said “no.” Then they shot him. Although the lives of both of the brothers were miraculously spared, the tragic death of their father still plays through their minds on a daily basis. The older son, Marco, vividly recalled his last moments of his father: My father was still breathing. He couldn’t talk anymore, but he wiggled his fingers, signing us to go away. But we didn’t want to leave him there. I leaned my father against my chest. Soon my clothes were soaked with his blood, but I didn’t care. The father of Mina and Marco was a persevering father, a father training his children in the way they should go. It is not at all unusual for parents in North America, or anywhere else in the world, to be concerned about their children’s physical welfare. Moms and dads want their little ones to be warmly dressed, and to have nutritious meals. It is not unusual either for parents to want children to have things to which they themselves did not have access when they were little. These might include piano, flute or violin lessons, or swimming, karate, and soccer practice. As well, and most importantly, parents can, or should be, concerned about the spiritual welfare of their offspring. This encompasses teaching a child to pray, to have personal devotions and to participate in family devotions, to attend church, to understand and practice fasting and to have discussions on, and knowledge of, life after death. Siao-Mei in China Sometimes, strangely enough, it is the other way around – sometimes children encourage parents to be faithful. There is a story told by a man named Amelio Crotti, about the persecution of Christians in China in the 1960s. A mother and her daughter, a child of five, were imprisoned by the Chinese authorities because the mother had protested the arrest of her pastor. Other prisoners in the jail were indignant at seeing a little five-year-old within the confines of the prison especially because the little girl often cried because she was cold and hungry. “Have pity on your small daughter,” they reprimanded the poor mother, “It is quite reasonable for you at this point to agree that you will not go to church any more. There is no doubt in our minds that you must say that you will stop being a Christian so that your child will not have to suffer the degradations which are imposed upon all of us here in prison.” The mother, after listening to the other prisoners for days on end, and beginning to feel very guilty at depriving her child of food, clothing and proper shelter, finally gave in to them. She recanted her faith and was released. Two weeks after her release, however, she was forced by the authorities to stand on a stage in front of some 10,000 people and shout, “I am no longer a Christian.” The little daughter was in the audience when she shouted this denial. Afterwards, on their way home from this horrific and humiliating public confession, the little girl spoke to her mother. “Mother, today I think that Jesus was not too happy with what you said.” Her mother replied, “I only said those words because I love you. You wept in prison because you were hungry and cold. I wanted you to be warm. I wanted to take you away from that misery.” The little girl, whose name was Siao-Mei, smiled as she answered at her mother, “I promise you that if we go to jail again for Jesus’ sake, that I will not weep.” Ashamed that she had denied her Savior, the mother went back to the prison and told the people who had arrested her that she had acted wrongly, that her love for Jesus was greater than anything the earth could offer, and that her daughter had more courage and strength of character than she herself had. As a result, both mother and child were imprisoned again. Only this time the little girl did not cry at the cold and the hunger. Both mother and child persevered and trusted God. Leah Sharibu in Nigeria There are other stories. On the evening of February 19, 2018, just a few short months back, more than one hundred girls were sitting down together for a meal at a secondary school in the town of Dapchi, Nigeria. As they sat around the dining table, gunshots were heard outside. It was very frightening for the young girls, especially when a bullet hit the front of their building. As the sound of the gunshots increased in volume and frequency, the Christians among the girls decided to hold hands and run away. They were very aware that they were probable targets. Teachers saw them running and tried to stop and reassure the frightened girls. But the sound of the gunshots was growing closer. Continuing their escape, the girls made for the dormitory of a Christian friend – a girl named Leah Sharibu. Upon reaching her building, they called out loudly for her to come. Leah was caring for a sick roommate. Aware of the danger, however, both for herself and the roommate, she heeded her friends’ warning. Not willing to leave her sick friend alone, Leah tried to carry the girl. Running with her burden as best she could towards the fence surrounding the school, she often tripped and fell. The sick girl eventually persuaded Leah to put her down, and managed to make it to the staff quarters on her own. But Leah herself, and some of the other students, continued to head for the fence gate through which they hope to obtain safety. Unfortunately, this was precisely the place where the Boko Haram truck was parked. Leah was one of the girls captured and put on the truck. Many of the other girls hid in the thick bushes behind the school. They hid throughout the night until a teacher found them the following day. By then the terrorists, with Leah and other young captured women, were gone. Many parents arrived to ascertain the safety of their children that morning. There were both tears of happiness when parents embraced the daughters who were at school, and tears of anguish for those parents whose daughters had been taken prisoner by Boko Haram. Leah’s mother, Rebecca Sharibu had also come. Rebecca lived in the town of Dapchi. It had been a very long night for her as she had been informed by a friend that some of the students had been abducted. As soon as she was able in the early morning hours, by the light of a torch, she walked to the school. And she prayed as she walked. When she came to the school, she stood among a crowd of other parents. She silently watched ecstatic reunions as girls who had hidden were joyfully embraced. Leah was not one of those girls. The school chaplain took roll call and Leah was the only Christian girl missing. At this point, mixed messages began to come in and government officials confessed that they were really not sure where exactly the kidnapped girls had been taken. It was not until about a month later, on March 21, 2018, that Rebekah was told that Boko Haram had returned the girls they had stolen from the school. But at the hospital where the released girls had been taken for treatment, Rebekah could not find her daughter. Speaking to some of Leah’s classmates, she learned what had happened. Knowing she was a Christian, the terrorists had ordered Leah to recite some Islamic incantations before she would be allowed onto the truck to be taken home. The girl adamantly refused and said: “I will never say these things because I am not a Muslim.” Becoming angry, the captors had threatened Leah that if she wouldn’t denounce Christ, she would remain a prisoner. This threat did not daunt her faith. She steadfastly refused to deny Christ. The other girls watched as Leah was left behind, a prisoner of Boko Haram. They cried and waved to her until they could not see her any longer. When Rebekah heard how her daughter had been left behind, she fainted and was taken to the hospital. Yet there was a joy in her as she recovered from the shock. For years she had led Leah in devotions each morning, instructing her daughter in the Word of God. Her daughter was now bearing the fruit of these devotions – fruit for the Lord. Rebekah consequently said: I am so proud of my Leah because she did not denounce Christ. And because of that, I know God will never forsake her. When she went away to school, I gave her a copy of the Bible so she could have personal devotions even when I am not there. As her mother, I know her to be an obedient daughter, respectful and someone who puts others before herself. Leah surely epitomizes Proverbs 22:6 made flesh. “Train a child in the way he should go, and when he is old he will not turn from it.” There are, and due to God's grace there always will be, many persevering fathers, mothers and children – many who cause us to remember that: …. since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. Let us fix our eyes on Jesus, the Author and Perfecter of our faith, Who for the joy set before Him endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider Him Who endured such opposition from sinful men, so that you will not grow weary and lose heart. (Hebrews 12:1-3) As of June 23, Leah continues to be a captive in the hands of cruel Boko Haram. Please pray for her....

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The conceited apple-branch: a Romans 12:3-8 fable?

Was Hans Christian Andersen thinking of Romans 12:3-8 when he wrote this? Perhaps not…. but he could have been. ***** It was the month of May. The wind still blew cold, but from bush and tree, field and flower, came the whisper “Spring has come.” Wildflowers covered the hedges, and under one little apple-tree, Spring seemed especially busy, telling his tale to one of the branches which hung fresh and blooming, and covered with delicate pink blossoms that were just ready to open. Now the branch knew well how beautiful it was – this knowledge exists as much in the leaf as in our blood. I was not surprised when a nobleman’s carriage, in which sat a young countess, stopped in the road right by. She said that an apple-branch was a most lovely object, and an example of spring at its most charming its most charming. Then the branch was broken off for her, and she held it in her delicate hand, and sheltered it with her silk parasol. Then they drove to the castle, in which were lofty halls and splendid rooms. Pure white curtains fluttered in every open window, and beautiful flowers stood in shining, transparent vases. In one of them, which looked as if it had been cut out of newly fallen snow, the apple-branch was placed, among some fresh, light twigs of beech. It was a charming sight. Then the branch became proud, which was very much like human nature. People of every description entered the room, and expressed their admiration. Some said nothing, others expressed too much, and the apple-branch very soon came to understand that there was as much difference in the characters of human beings as in those of plants and flowers. Some are all for pomp and parade, others are busy trying to maintain their own importance, while the rest might not be noticed at all. So, thought the apple-branch, as he stood before the open window, from which he could see out over gardens and fields where there were flowers and plants enough for him to think and reflect upon, it is the way of things that some are rich and beautiful, some poor and humble. “Poor, despised herbs,” said the apple-branch, “there is really a difference between them and one such as I. How unhappy they must be, if that sort can even feel as those in my position do! There is a difference indeed, and so there ought to be, or we should all be equals.” And the apple-branch looked with a sort of pity upon them, especially on a certain little flower that is found in fields and in ditches. No one gathered these flowers together in a bouquet; they were too common. They were even known to grow between the paving stones, shooting up everywhere, like bad weeds, and they bore the very ugly name of “dog-flowers” or “dandelions.” “Poor, despised plants,” said the apple-bough again, “it is not your fault that you are so ugly, and that you have such an ugly name. But it is with plants as with men, – there must be a difference.” “A difference?” cried the sunbeam, as he kissed the blooming apple-branch, and then kissed the yellow dandelion out in the fields. All were brothers, and the sunbeam kissed them all – the poor flowers as well as the rich. The apple-bough had never considered the extent of God’s love, which reaches out over all of creation, over every creature and plant and thing which lives, and moves, and has its being in Him. The apple-bough had never thought of the good and beautiful which are so often hidden, but can never remain forgotten by Him – not only among the lower creation, but also among men. However, the sunbeam, the ray of light, knew better. “You do not see very far, nor very clearly,” he said to the apple-branch. “Which is the despised plant you so specially pity?” “The dandelion,” he replied. “No one ever gathers it into bouquets; it is often trodden under foot, there are so many of them; and when they run to seed, they have flowers like wool, which fly away in little pieces over the roads, and cling to the dresses of the people. They are only weeds. But of course there must be weeds. Oh, I am really very thankful that I was not made like one of these flowers.” Soon after a group of children came to the fields, the youngest of whom was so small that he had to be carried by the others. And when he was seated on the grass, among the yellow flowers, he laughed aloud with joy, kicking out his little legs, rolling about, plucking the yellow flowers, and kissing them in childlike innocence. The older children broke off the flowers with long stems, bent the stalks one round the other, to form links, and made first a chain for the neck, then one to go across the shoulders and hang down to the waist, and at last a wreath to wear round the head. They all looked quite splendid in their garlands of green stems and golden flowers. It was then that the oldest among them carefully gathered the faded flowers – those that were going to seed in the form of a white feathery crown. These loose, airy wool-flowers are very beautiful, and look like fine snowy feathers or down. The children held them to their mouths, and tried to blow away the whole crown with one puff of their breath. “Do you see?” said the sunbeam, “Do you see the beauty of these flowers? Do you see their powers of giving pleasure?” “Yes, to children,” scoffed the apple-bough. By-and-by an old woman came into the field, and, with a blunt knife, began to dig round the roots of some of the dandelion-plants, and pull them up. With some of these she intended to make tea for herself, but the rest she was going to sell to the chemist, and obtain some money. “But beauty is of higher value than all this,” said the apple-tree branch; “only the chosen ones can be admitted into the realms of the beautiful. There is a difference between plants, just as there is a difference between men.” Then the sunbeam spoke of the abundant love of God, as seen in creation, and seen over all that lives, and of the distribution of His gifts to all. “That is your opinion,” said the apple-bough. Then some people came into the room, and, among them, the young countess – the lady who had placed the apple-bough in the transparent vase, so pleasantly beneath the rays of the sunlight. She carried in her hand something that seemed like a flower. The object was hidden by two or three great leaves, which covered it like a shield, so that no draft or gust of wind could injure it. And it was carried more carefully than the apple-branch had ever been. Very cautiously the large leaves were removed, and there appeared the feathery seed-crown of the despised dandelion. This was what the lady had so carefully plucked, and carried home so safely covered, so that not one of the delicate feathery arrows of which its mist-like shape was so lightly formed, should flutter away. She now drew it forth quite uninjured, and wondered at its beautiful form, and airy lightness, and singular construction, so soon to be blown away by the wind. “See,” she exclaimed, “how wonderfully God has made this little flower. I will paint it with the apple-branch together. Every one admires the beauty of the apple-bough; but this humble flower has been endowed by Heaven with another kind of loveliness; and although they differ in appearance, both are the children of the realms of beauty.” Then the sunbeam kissed the lowly flower, and he kissed the blooming apple-branch, upon whose leaves appeared a rosy blush. This is a lightly modified/modernized version of Andersen's “The Conceited Apple-Branch.” ...

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Go to the ant, you sluggard…

"Go to the ant, you sluggard consider its ways, and be wise! It has no commander, no overseer or ruler, yet it stores its provision in summer and gathers its food in harvest."  – Proverbs 6:6-8 ***** Often when we go shopping on Tuesdays we pass men who stand at intersections at various parts of the city of Kitchener. Usually wearing a hat, mittens and some sort of great coat, often a dog seated at their side, these fellows are shamelessly panhandling. With their hands they display a sign which reads something like "No Job - Anything will Help," or "Hungry and Homeless, Thanks so Much." One of my daughters sometimes takes a lunch bag with her in her car prior to going out. She will put a sandwich in there, a piece of fruit and a tract and will hand that out. On December 12, 2016, the Dallas Morning News published an article about a new initiative to recruit panhandlers for day labor. The job program which was being proposed would pay people $10.37 an hour for cleaning up litter or working in parks. This particular program, however, did not work out, the article went on to say, because some panhandlers were reportedly making more than 50 dollars an hour just by begging. The city of Bloomington, Indiana recently installed 28 signs downtown that read, “Please help. Don’t encourage panhandling. Contribute to the solution.” The sign has a large "no panhandling" symbol in the middle and a web address at the bottom that links to a webpage which lists several organization combating homelessness. One of these organizations is Shalom. Shalom Community Center is an all-inclusive resource center in Bloomington for people who are living in poverty and experiencing hunger, homelessness, and a lack of access to basic life necessities. Last year, Shalom's re-housing program helped nearly 200 people, a third of whom were children, move off the streets and into homes. Although concerned with bodies rather than souls, Shalom's effort to help the homeless, does seem to be a laudable effort. Work is a blessing There have been both workers and sluggards throughout history. British Field Marshal George Wade, (1673-1748), was an enterprising man and one who would have been ashamed to stand on British street corners for a hand-out. An officer who served in several wars, he worked hard to attain the rank of Field Marshal. (The rank of Field Marshal has been the highest rank in the British army since 1736.) Between 1725 and 1737 Wade oversaw the construction of some 250 miles of road, plus 40 bridges. Roads linking Perth, Inverness, and Fort Augustus appeared where previously there had been tracks suitable only for single file passage of men or horses. Wade was popular with the British people and is the only person mentioned by name in the English national anthem. It's not a stanza with which people are familiar or one that is often sung. Lord, grant that Marshal Wade May, by thy mighty aid, Victory bring. May he sedition hush And, like a torrent, rush Rebellious Scots to crush. God save the King. Field Marshll Wade did have a sinful weakness. He loved gaming, which is a polite way of saying that he really enjoyed gambling. When he was occupied in this pursuit, he was not greatly concerned about the company he kept and could so totally lose himself in the moment of concentrating on his cards, that he became oblivious to all else. Gaming houses, or casinos, for that matter, are not mentioned in the Bible. God does, however, warn against temptations associated with gambling. There are numerous verses which warn against the love of money. One evening as Wade was totally absorbed in a card game, he noticed that his valuable gold snuff box was missing. Snuff, a smokeless tobacco, is made up of pulverized tobacco leaves. It is inhaled or "snuffed" into the nasal cavity, delivering a shot of nicotine. These pulverized leaves were usually kept in a snuff box. As Wade absently reached for the box in his pocket, his fingers could not detect the coveted container – a container which had diamonds set into its frame. "Stop the game!" he cried in a booming voice, suddenly very much aware of his rank and military prestige, "and no one shall leave this room without being searched!" Every eye was on him and quiet descended on the gaming room. There was a rather destitute gentleman seated next to Wade at the table. Dressed very shabbily, he was a soldier as well. The man had lost several times at the games and with great politeness had asked that Wade back his bets. When the problem of the missing snuff box emerged, and Wade insisted that everyone be searched, he alone objected. "You will not search me," he repeated several times rather vehemently, "I'd rather fight a duel to defend my honor or die in the attempt." His challenge was accepted with alacrity by Wade, who thought to himself that the fellow was obviously the thief. The two men retired to an anteroom with two other men who had volunteered as seconds and the duel was about to take place. Upon reaching for his sword, however, Wade suddenly detected the snuff-box in a secret pocket compartment – a compartment he had completely forgotten to check while searching. Stopping short, he walked over to the other soldier. "Sir," he began, and his voice did not boom quite as loudly as before, "Sir, I have every reason to believe that I need to apologize to you and ask your pardon. And I hope that in the morning you might do me the honor of having breakfast with me." The other man looked surprised, but agreed to the arrangement. The next morning, as they were eating together, Wade posed the other man a question. He was intensely curious. "Why, friend, did you refuse to be searched?" "Because, sir, being upon half-pay and alone, I am obliged to watch every penny. Yesterday I had little appetite; and as I could not eat what I had already paid for, nor could afford to lose it, the leg and wing of a chicken were wrapped up in a piece of paper in my pocket. I would have been mortified had these been found on me and I preferred fighting a duel rather than facing that embarrassment." Wade stared at the man opposite him at the table, weighing him, before exclaiming: "Enough said! You, sir, will also dine with me tonight. And afterwards we will talk about what to do regarding your dilemma." That night Wade presented the shabby-looking soldier who had been reduced to penury, with a commission, and a purse to enable him to join the regiment. The man who had attached such a great value to his dignity, received the commission with gratitude and began work immediately. How best to help? For Christians, work ought to be a great blessing especially when it is pervaded with gratitude to the Creator God. Work alone, however, will not open the gates of heaven for someone. Only the perfect work of the Lord Jesus Christ can do that. Nevertheless, Christians have a working God. In creation God worked for six days and rested on the seventh. Our days, which have for the most part been reduced to a five-day work week, should reflect God's work ethic. We see and read of many people who are unemployed. There are those who truly want to work and can't find employment, but there are also welfare recipients who prefer to remain welfare recipients. The Biblical welfare system, as described in Lev. 19:10 and Lev. 23:22, was a system of work. Panhandling was never prescribed for Israel. The Bible is quite clear in its condemnation of those who are sluggards – those who are lazy. The Christian work ethic is straightforward. In I Tim. 5:8 we are taught: "If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever." Should we give money to panhandlers? The desire to give is a good one. Generosity is a virtue and should proceed from a heart which knows it has been given all by Jesus Christ. To give money to someone on the street is a personal decision with both positive and negative aspects. Perhaps satisfying an immediate relief that you have helped someone, the truth is that you will not know whether or not your gift will be used for alcohol, tobacco or drugs. It might be better to search for a Christian organization, so that you can be assured that your money will go towards definite needs. Or it might be better to take the panhandler out for a sandwich and a cup of coffee. It is true that we presently labor among thorns and thistles and in the sweat of our brow. Yet our attitude should be the same as that of our Lord Jesus, whose food was to do the will of the Father Who sent Him and to finish His work. Someday, in the new heaven and the new earth, the sweat, thorns and thistles will be gone. Christine Farenhorst is the author of many books, her latest being "Katherina, Katherina," a novel taking place in the time of Martin Luther. You can read a review here, and buy it at here....

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"The Devil’s Delusion" and the baseless confidence of the certain atheist

Some atheists, such as the late Christopher Hitchens, were very certain about their doubt. This sort of sure skeptic will argue that society should make a clean break from religion of every sort and instead embrace science and all its implications. But their assertions about science – that it proves God is not – don’t approach anything close to the truth. It was to counter such ridiculous claims that mathematician David Berlinski wrote The Devil's Delusion: Atheism and its Scientific Pretensions. Berlinski is as interesting as his book. He is not a creationist or even a Christian. This self-described “secular Jew” doesn’t oppose atheism and mindless evolution on any religious grounds. He just wants to pop the bubble of pretentious atheists, and as such the purpose of his book is not to determine whether God exists “but whether science has shown that He does not.” It has not, as Berlinski humorously, shows. BIG BANG THEORY Secular science has a very different origin story than the one we find in Genesis. According to the Big Bang theory view, billions of years ago something of incredible density suddenly started to expand, leading to the universe as we know it today. The Big Bang theory is relatively new – from the 1920s – and, from its start, it made atheists very uncomfortable. As Berlinski writes, If the Big Bang expresses a new idea in physics, it suggests an old idea in thought: In the beginning God created the heaven and the earth. Christians don’t have to agree with the Big Bang theory to be amused by the implications – even this secular theory suggests the universe had a starting point. And that prompts the unavoidable question: Who or what caused it to start? While atheists insist “Not God!” they have no scientific reasons to be so insistent. The Big Bang theory hardly requires an atheistic conclusion. APPEARANCE OF DESIGN Many aspects of the universe are precisely ordered to sustain life on earth, and Berlinski shares several, beginning with the “cosmological constant.” The cosmological constant is a number controlling the expansion of the universe….And here is the odd point: If the cosmological constant were larger than it is, the universe would have expanded too quickly, and if smaller, it would have collapsed too early, to permit the appearance of living systems. Very similar observations have been made with respect to the fine structure constant, the ratio of neutrons to protons, the ratio of the electromagnetic force to the gravitational force, even the speed of light. Why stop? The second law of thermodynamics affirms that, in a general way things are running down. The entropy of the universe is everywhere increasing. But if things are running down, what are they running down from? This is the question that physicist and mathematician Roger Penrose asked. And considering the rundown, he could only conclude that the runup was an initial state of the universe whose entropy was very, very low and so very finely tuned. Who ordered that? “Scientists,” the physicist Paul Davies has observed, “Are slowly waking up to an inconvenient truth – the universe looks suspiciously like a fix. The issues are the very laws of nature themselves. For 40 years, physicists and cosmologists have been quietly collecting examples of all too convenient “coincidences’ and special features in the underlying laws of the universe that seem to be necessary in order for life, hence conscious beings, to exist. Change any one of them and the consequences would be lethal.” Those arguments are very much of a piece with those that Fred Hoyle advanced after studying the resonances of carbon during nucleosynthesis. “The universe,” he grumbled afterwards, “looks like a put-up job.” Creationists often point to additional features, not specifically mentioned by Berlinski. Some examples include: The earth’s orbit is precisely in a zone where it is not too close to the sun (which would cause water to boil) and not too far from the sun (which would cause water to freeze). The earth’s rotation helps to regulate the planet’s temperature, preventing one side from becoming too hot, and the other side from becoming too cold. The tilt of the earth’s axis is perfectly aligned to result in regular seasons that are necessary for many forms of life to thrive (think of trees in the fall and spring, for example). The earth’s atmosphere is a thin layer of nitrogen and oxygen held in place by gravity and indispensable to maintaining life. The list goes on and on. Atheistic scientists have proposed speculative theories to explain this unlikely string of coincidences. Berlinski demonstrates that these theories are not at all convincing, which poses a big problem for the atheists, because if their theories …do not suffice to answer the question why we live in a universe that seems perfectly designed for human life, a great many men and women will conclude that it is perfectly designed for human life, and they will draw the appropriate consequences from this conjecture. In other words, the reason the universe appears designed to support life is because it has been designed. But by Who? One answer is obvious. It is the one theologians have always offered: The universe looks like a put-up job because it is a put-up job. That this answer is obvious is no reason to think it false. Nonetheless the answer that common sense might suggest is deficient in one respect: It is emotionally unacceptable because a universe that looks like a put-up job puts off a great many physicists. They have thus made every effort to find an alternative. Did you imagine that science was a disinterested pursuit of the truth? Well, you were wrong. DARWINIAN EVOLUTION Everyone is familiar with Charles Darwin’s theory of evolution. Over long periods of time, mutations occur in various organisms. Some mutations help the organisms to survive and even to thrive. As this process continues over millions of years, different species emerge. This is called “speciation.” One species evolves into another through a series of small and gradual developments. Unfortunately, for its proponents, the fossil record does not show this gradual advance. Body types appears in the fossil record fully developed. Evidence of transitions from one species to another has not been found. Yet such evidence is precisely what Darwin’s theory requires. Besides the absence of fossil evidence, Berlinski points out that there are no laboratory demonstrations of speciation either, millions of fruit flies coming and going while never once suggesting that they were destined to appear as anything other than fruit flies. This is the conclusion suggested as well by more than six thousand years of artificial selection, the practice of barnyard and backyard alike. In short, there is no genuine scientific evidence that any species has gradually developed into another species. ATHEIST WORLDVIEW So if science doesn’t back unguided evolution, why do atheists insist it does? This is where we really get to the crux of the matter. Berlinski writes, If Darwin’s theory of evolution has little to contribute to the content of the sciences, it has much to offer their ideology. It serves as the creation myth of our time, assigning properties to nature previously assigned to God. It thus demands an especially ardent form of advocacy. Like everyone else in the world, atheists have certain presuppositions about the nature of the world, life, and reality. They have a worldview. When they try to explain the existence of life and the universe, they interpret everything through the lens of their worldview. Because they begin with the presupposition that God does not exist, their worldview rules out certain conclusions right from the very start. Berlinski understands this and points out that behind the current wave of aggressive atheism “is a doctrinal system, a way of looking at the world, and so an ideology.” Atheists formulate arguments using science to make it appear that science supports their beliefs. But as Berlinski writes, Arguments follow from assumptions, and assumptions follow from beliefs, and very rarely – perhaps never – do beliefs reflect an agenda determined entirely by the facts. ATHEISM AND MORALITY Interestingly, Berlinski discusses the implications of atheism for morality. Many atheists like to assert that their beliefs pose no problem for ethics. Atheists can still make moral judgments. The problem is that if they do make moral judgments, those judgments cannot be based on their atheistic beliefs. Atheism provides no basis for ethics aside from subjective personal preferences. Berlinski writes, If moral imperatives are not commanded by God’s will, and if they are not in some sense absolute, then what ought to be is a matter simply of what men and women decide should be. There is no other source of judgment. Morality is either determined by God or by man. If God does not exist, there are no external ethical restraints on man’s behavior. CONCLUSION So does science prove “God is not”? No, and atheists who claim otherwise are only showing their willingness to look past the evidence. They’ve started with atheistic assumptions and arrived at atheistic conclusions that are dictated by their worldview. Berlinksi is not a Christian and he accepts many aspects of the secular worldview, including a long age for the universe, and, seemingly, aspects of evolution. But even in accepting these secular tenets he can’t look past the overwhelming evidence for design, and thus some sort of Designer, apparent in the world around us. Michael Wagner’s book, "Leaving God Behind" about Canada’s Christian roots can be purchased here....

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Why doesn't the OT say more about what happens after death?

Questions are powerful things: absolutely vital for anyone who wants to be wise, but also a way for the foolish to try to tear down. So let's pretend, for a moment, that this was a hostile question. "We're going to live again after we die?" the mocker asks, "Then why doesn't God didn't tell anyone in the Old Testament about the afterlife?" A good rule of thumb, when faced with someone trying to tear down the Bible, is to question his query. We shouldn't assume that a fool is going to fight fair. So before we try to find an answer to his why we should back up, and first see if his accusation is true: was God silent about the afterlife in the Old Testament? And, as is often the case when someone is trying to take down the Bible, things aren't quite as they've presented them. While God doesn’t give the same detail as in the New Testament, we do find in the Old Testament too, that God is repeatedly pointing to a future hope – one that will occur after the hearer’s death. Some examples include: The promise to bruise the serpent’s head in Genesis 3. The conclusion of the book of Ecclesiastes of coming justice: “For God will bring every deed into judgment, with every secret thing, whether good or evil.” Daniel 12:2 echoes this thought: “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” Job speaks of seeing his coming Redeemer in chapter 19: “For I know that my Redeemer lives, and at the last he will stand upon the earth. And after my skin has been thus destroyed, yet in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold, and not another.” In Psalm 16 David speaks of knowing that the Lord “will not abandon my soul to Sheol” (Sheol being the realm of death). Psalm 110 speaks of a future judgment – the day of wrath – in which the Lord will execute judgment among the nations (and this “day of wrath” pops up in many places too). Hosea 13:14 speaks of God being able to take the sting from death. There are others texts, and maybe even some clearer than these. But there was enough in the Old Testament for most of the Jews of Jesus’ time to know that there was going to be a resurrection. The Sadducees denied it, in part because they held only to the first five books (the Pentateuch) of the Bible. However, Jesus pointed out that even they should have known better because in the Pentateuch God describes himself as “the God of Abraham and the God of Isaac and the God of Jacob” (Gen. 28:13, Ex. 3:6, 4:5) repeatedly. Jesus continues: “He is not the God of the dead but of the living” so if He remains the God of these men, though they died long ago, then they must have experienced a resurrection from the dead. If we’re paying attention there are more than hints in the OT. Now let’s return to our question: why didn’t God tell the Old Testament saints more about what comes after death? No certain answer is available to us – God doesn’t spell it out in his Word – but here’s a possibility to consider. Even though God gave us more information in the New Testament, that hasn’t been enough to quell Christians thirst for more and more detail. Books about supposed visits to Heaven (and even visits to Hell) are bestsellers, and one has even been made into a major motion picture. Many Christians are already far too obsessed with Heaven, so perhaps God has been sparse on the details to keep our focus on what’s going on in this life here on Earth. You’ve heard the saying “Don’t be so heaven-minded that you are of no earthly good.” Well, God has given us a planet, and everything on it, to have dominion over, to care for, and develop to His honor. We have stuff to do – children to raise, poor to feed, orphans and widows to care for, friends to encourage, and talents to develop – down here! But wait, you might say, doesn’t God warn us against being too Earth-focused? True – we are supposed to build up treasures in Heaven, rather than here on Earth (Matthew 6:19-20). But even passages like this point us back to what we are to be busy doing here on Earth. Storing up treasure is out, but loving the Lord your God and showing that by loving your neighbor as yourself? That is definitely in. More importantly still, the Bible reveals what God was planning for right here on this Earth – the Bible is His story, His grand narrative, His rescue plan. So perhaps the reason God didn’t tell the OT saints, and even us today, more about what comes after death, is because that isn’t nearly as important as what He is up to, and what we should be up to, here on Earth. In the past RP had a column called "Short and Simple" in which we tracked down brief answers to questions that were sent in. Do you have questions? You can send them to the editor via a form here....

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On being separated

"For this reason the Father loves Me because I lay down my life in order that I may take it up again. No one has taken it away from Me; on the contrary, I lay it down of my own accord." - Jesus, in John 10:17-18a **** It is a sad thing to be separated from the ones you love. I distinctly remember being separated from my parents after my father had a serious car accident and my mother had to leave to be with him in the hospital. The separation introduced a number of difficult months. It was a time of loneliness and grief. I was thirteen years old and desperately missed both my mom and dad. But not as much, I suspect, as one little girl did back in the 1700s. Separated by revolution Charlotte Haines was born in 1773 in New York. She was the daughter of an extremely zealous American patriot. As a matter of fact, father Haines was so zealous that during the Revolutionary War, he strictly forbad his little daughter to see her cousins, all of whom were Loyalists. But for a ten-year-old child, such a prohibition is incomprehensible. When you have played with, laughed with, and eaten with friends all your born days, how can you suddenly ignore them? Consequently, when the Loyalists were evacuated from New York, it was in Charlotte's heart to bid her dear cousins farewell. Instead of going to school, she ran to her uncle's house and spent a wonderful day of fellowship with her cousins before heading back to her parents' home. Her father was waiting at the door. Demanding to know where she had been, she confessed that she had disobeyed his orders – that she had visited with her cousins for one last time. Enraged, and perhaps not thinking clearly, John Haines pointed his finger towards the door through which she had just come in. "Leave," he barked, "and don't come back." The child was devastated, and begged his forgiveness. But he would not listen to her words and insisted that she abide by his decision. There is no record, strangely enough, of Charlotte's mother interfering. Without anything except for the clothes on her back, the little girl returned to her uncle's house where she was received with love. Although David Haines, the uncle, used all his power of persuasion to reason with his brother, it was no use. Unreasonably and stubbornly, John Haines insisted that Charlotte was a traitor and that she was not welcome in his home any longer. Consequently, when the David Haines family sailed for what later became New Brunswick, Canada in May of 1783, they took with them a surrogate orphan of sorts. Little Charlotte Haines grew up in her uncle's household and at the tender age of seventeen, married a young fellow by the name of William Peters. They had fifteen children and eventually more than a hundred grandchildren. There is no historical data, to my knowledge, to indicate that Charlotte Haines was ever reconciled with her father and mother. Separated by conscience Sometimes stories relate that older people are exiled from beloved surroundings. In the year 1527, at Easter and during the Reformation, Elizabeth of Brandenburg, wife of Joachim I, Elector of Brandenburg, received communion in the Protestant manner. This was a strange matter, at least to some, as she had been a staunch Roman Catholic her entire life. Forty-two years old, she was of an age where she knew her own mind, where she was fully aware of what she was doing. How her conversion to the Protestant faith came about, is not known. Perhaps tracts written by Luther had fallen into her hand; perhaps her brother, King Christian II of Denmark had witnessed to her; perhaps evangelists disguised as merchants had sung Protestant hymns which had found their way into her heart; or perhaps, and this is the most logical conclusion of all, she had simply read Luther's translation of the Bible. After all, God's Word will not return to Him empty. Whatever the case, Elizabeth through some means, was moved by the Holy Spirit to become a Protestant believer. Her husband, Joachim I, and father of their five children, was not at home. When Elizabeth received the Lord's Supper for the first time, her teenage and married daughter, also named Elizabeth, was very much aware of what her mother was doing. Whether hiding in the background, or listening to servants' talk, she knew. And she did not at all approve. When her father came home, she immediately reported to him what her mother had done. Consequently, her mother's life began to manifest hardships. She was given a year to repent. Towards the end of that year, mother Elizabeth, aided by her brother, escaped from Brandenburg to Saxony, to the realm of her Protestant uncle John of Saxony. Her husband, who was and had been unfaithful to her, raged and ranted. He wanted her returned. She was indeed willing to return but only on her own conditions: that she be guaranteed safety of body and goods, that marital relations should be resumed, that she be allowed to have a preacher of her own choice; and that she be allowed to partake of the sacrament of communion in the Protestant manner. Her conditions were rejected by her husband and she did not return to him. Elizabeth of Brandenburg could forgive Joachim his adultery, although it pained her deeply, but she would not compromise on her faith. She therefore lived in exile for most of her remaining days. There were many years of poverty, worry and loneliness. Joachim refused to send her money. For a while she lived with the Luthers before traveling on to Lichtenberg. In the end, she turned into a crusty, and rather complaining elderly lady and was not easy to host. Her husband, Elector Joachim I of Branderburg, died in 1535. It was not until ten years later, in 1545, that Elizabeth finally returned to Brandenburg. Her son John brought her back, paid her debts, agreed to support a minister of her choice and granted full freedom of conscience to her and her household. She wrote to him: I cannot conceal from you, out of motherly love, that the dear God, our heavenly Father, has laid upon me a heavy cross with sickness, poverty, misery, trouble and terror, more than I can tell. I would not have believed that such trials could be on earth and would comfort myself with the words of Job, "The Lord has given. The Lord has taken away. Blessed be the name of the Lord." You should know how long I have lived in misery and great sickness and have had to suffer such shameful poverty in my old age as not to have a penny on earth, nor a bit of sausage in my mouth. If God in His especial grace had not upheld me, it would have been no wonder if my heart had broken in two for sheer misery. Just before she died, Elizabeth expressed the wish and recorded it in her will, to be buried without ceremonies in a grave beside the husband from whom she had been exiled twenty-seven years before for the sake of religion. Sacrifice of family, of being exiled, of being hurt, can do many things to a person. Loneliness, bitterness, weeping, tears of anger – all these can dominate lives to such an extent that everything else is secondary. Separated by war There is another story dating back to the First World War – a story which concerns a young French soldier who was badly hurt in battle. His arm was severely damaged and when he was brought in to surgery there was no choice but that it be amputated. The surgeon, a caring man, felt very badly that this young fellow would have to go through such a procedure and had a difficult time relaying this to the soldier. "I am so sorry," he began, "that after all you have gone through, you will have to lose your arm." "Doctor," the young patient replied, "I did not lose my arm – I gave it – for France." Separated from His Father This last story illustrates, to some small degree, what it actually meant when Jesus, the greatest Example of suffering and pain, voluntarily left His home in heaven to give His body as a sacrifice. Of His own accord, he lived a human life; of His own accord, He was despised and rejected; of His own accord, He suffered an excruciatingly painful crucifixion; and finally, of His own accord, He experienced the agonies of hell as He bore the Father's wrath for our sins before He died. He did that all – for us. "A new commandment I give you, that you keep on loving one another; just as I have loved you, that you also keep on loving one another," Jesus said in John 13:34. Of His own accord - what a phrase on which to meditate. Of His own accord - what a phrase on which to pattern our attitudes, actions and relationships towards one another. Of His own accord – for us. This article first appeared in the October 2013 edition under the title "Of my own accord." Christine Farenhorst is the author of many books, her latest being Katherina, Katherina, a novel taking place in the time of Martin Luther. You can read a review here, and buy it at www.sola-scriptura.ca/store/shop....

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What's next? The growth of Statism in Canada

Last month I attended a particularly moving live stage production called Solitary Refinement. The play is based on true stories of persecution. It focuses on the suffering of Romanian pastor Richard Wurmbrand, imprisoned and tortured for 14 years – including two years in solitary confinement – for placing his faith in Jesus above his allegiance to the Communist government. (The play is currently on tour, and I encourage you to attend or have it come to your church. There is also a movie of Wurmbrand’s story that came out this month) In the play Wurmbrand recounts a refrain that reverberated continually between the loudspeaker and the concrete prison walls: “The State is Progressive. Christianity is Regressive." This same mantra was dogmatically drilled into all the students attending the mandatory State-run schools. In the weeks that followed, the play moved me to think about three things: First, the damage and terror inflicted by communism, socialism, and other totalitarian governments Second, how particular episodes in Canadian political drama of the last few months have an eerie similarity to the first experiences of Wurmbrand with communism Third, how unprepared Western Christians are to face such totalitarianism It's simple; just comply In present-day Canada, two government institutions require citizens to affirm State ideology in order to enjoy the equal benefit of the law or government programs. The first is the Law Society of Ontario. It announced several months ago that all licensed Ontario lawyers are now required to affirm that they will: abide by a Statement of Principles that acknowledges my obligation to promote equality, diversity and inclusion generally, in my behaviour towards colleagues, employees, clients and the public. All that lawyers have to do is “just check the box.” Then, right around Christmas, the Hon. Patty Hajdu, Canada’s Minister of Employment, Workforce Development and Labour, announced that citizens applying for a Summer Student Jobs grant had to “just check the box” to affirm that: the job and the organization’s core mandate respect … the values underlying the Canadian Charter of Rights and Freedoms as well as other rights. These include reproductive rights…  Thousands of Canadian Christian charities doing wonderful work in refugee resettlement, summer camps for underprivileged kids, poverty relief, addictions help, and assistance for at-risk youth, must “respect” “reproductive rights” (which include unfettered abortion, according to the government’s explanatory manual) or risk losing out on thousands of dollars. When pushed on this, the Minister said it’s no big deal to “just check the box,” even if you do believe that the pre-born child is a human being worthy of protection in law. So, what’s the big deal? Is checking a box really the end of the free world? Let’s look at the communist regimes of not so long ago to understand what is at stake. When the power of the State is unrestrained Václav Havel was a dissident writer in communist Czechoslovakia. His plays ridiculed communism. As Havel became more politically active, he fell under surveillance of the secret police. His writing landed him in prison multiple times, the longest stint lasting almost four years. He later became the president of the Czech Republic (which formed shortly after the fall of the Soviet Union). His most famous essay is The Power of the Powerless – well worth studying as statism increases in the West and the terrors of communism fade from memory. Rod Dreher, in his book The Benedict Option, describes a central point of Havel’s famous essay: Consider, says Havel, the greengrocer living under Communism, who puts a sign in his shop window saying, “Workers of the World, Unite!” He does it not because he believes it, necessarily. He simply doesn’t want trouble. And if he doesn’t really believe it, he hides the humiliation of his coercion by telling himself, “What’s wrong with the workers of the world uniting?” Fear allows the official ideology to retain power – and eventually changes the greengrocer’s beliefs. Those who “live within a lie,” says Havel, collaborate with the system and compromise their full humanity. That is what’s happening with these check boxes today. It’s so simple – by design – to affirm the State ideology of “inclusion” and “reproductive rights.” Just check the box. And yet what’s actually happening is a wearing away or a numbing of our convictions. Like the greengrocer in Communist Czechoslovakia, we fear the trouble of dissenting. We need the funds. We want to keep our license. As Dreher further explains, Every act that contradicts the official ideology is a denial of the system. What if the greengrocer stops putting the sign up in his window? What if he refuses to go along to get along? “His revolt is an attempt to live within the truth” – and it’s going to cost him plenty. He will lose his job and his position in society. His kids may not be allowed to go to the college they want to, or to any college at all. People will bully him or ostracize him. Someone needs to speak up But we must dare to dissent. We need to live within the truth. We have a better and deeper and richer understanding of “diversity” and “inclusion.” We know what murderous lies are hidden behind the euphemism of “reproductive rights.” Because we love our neighbours as ourselves, we dare to dissent because we know what is true, good, and beautiful. And it’s worth fighting for. As Dreher says, channeling Havel, when we do dissent, “by bearing witness to the truth, accomplish something potentially powerful. said that the emperor is naked. And because the emperor is in fact naked, something extremely dangerous has happened: by action, addressed the world. enabled everyone to peer behind the curtain. shown everyone that it is possible to live within the truth.” And so, when I filed my annual report at the end of 2017, I declined to check the box. I wrestled for a long time about whether to check the box. I rationalized checking the box. After all, what’s so wrong with a statement on “diversity and inclusion”? But I concluded that what was motivating me to check the box was fear: fear of professional consequences, fear of the hassle, fear of what others might think of me. And while I do fear the State in a Biblical sense, I can’t do what it is asking of me because I’d ultimately be lying. My statement of principles in not what they are actually looking for. So I checked no, and then explained myself. I wrote: The Law Society of Upper Canada has no clue what the words “equality” “diversity” or “inclusion” mean as demonstrated in its unequal, exclusive and intolerant treatment of Trinity Western University graduates. I hold to an ethic that is deeper and richer and more meaningful than any superficial virtue-signalling that the law society cobbles together. However, the law society has no authority, constitutional or otherwise, to demand it of me. I, therefore, refuse on principle to report such a statement to the law society. It’s not the most eloquent thing I’ve written. But I dissented. What's next? So where do these check boxes take us? What’s next? I can’t help but think that the check boxes are a trial balloon of sorts. If the current government can get away with enforcing moral conformity as a condition for receiving summer job grants, can it do the same for charitable status? Will the other regulated professions (medicine, accounting, engineering, etc) include check boxes? Will all charities in the next few years have to check the box each year to affirm the “Charter values” of inclusion and non-discrimination and reproductive rights in order to keep their charitable status? And after that, will our Christian schools have to check the box to keep the doors open? Will we as parents have to check the box to access medical care for our kids? What’s next? Are we prepared for what comes next? I’m not saying this is the way it will go. I am optimistic that when Christians stand up for what is right, good things happen. God blesses faithful witness. So I hope and pray for a revival in Canada and I know it is possible, by God’s grace. But if the trajectory we are on continues downward, are we prepared? How much Scripture have we committed to memory for those lonely days in a prison cell? (There are no Bible apps in prison.) How often do we practice the spiritual discipline of fasting, as Jesus expected us to do? If nothing else, it trains us to cope with hunger. Do we practice the discipline of tithing, which develops a willingness to part with material blessings? Are we prepared for whatever comes next? André Schutten is the Director of Law & Policy with the Association for Reformed Political Action (ARPA) Canada. A version of this article was originally published on the ARPA Canada blog, is reprinted here with permission....

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The Gift: an allegory of sorts

"Why do you always have that small string wrapped around the top button of your sweater, father?" The father smiled at his son. "Have I never told you?" he replied. "No, sir." The father fingered the small, grey string thoughtfully. It was almost hidden within the confines of the thick wool of his sweater. Then he sat down, held out his arms to the child and took him onto his lap. "Once," he began, "Once..." Chapter 1 - The eagle awakes At precisely six thirty, when the sun had already risen, Arend heard the alarm rattle in Cousin Janie's bedroom. He had woken up to it every morning for the past six months. The urgent shrillness traveled insistently and angrily through the thin walls of one of the little houses on Tooker's Road, rudely tweaking Arend's earlobes, making him pull the blanket over his head. Tooker's Road was not really a road, but a small lane. About twenty-five homes stood next to and across from one another along both sides of a gravel path. The adjoining land had once belonged to a farmer by the name of Tooker. In need of a little money, he'd sold off twenty-five parcels of two-acre lots for four hundred dollars a piece. That's how the houses had been born. Small homes they might be, but they were homes boasting a bit of acreage. Although narrow and barely qualifying as thoroughfare, cars did use Tooker's Road enough so that when you crossed over to the other side you had to keep an eye out. Arend lay quite still under his blanket, waiting for Cousin Janie to wake up, waiting to hear her trudge across the linoleum tiles of her bedroom towards the bathroom. He had listened for her sleepy footfall every morning this past half year and he continued to be perplexed as to how Cousin Janie could not want to wake up. He was constantly amazed that she would not want to peek out the window to see if the grass was still green; that she would not want to ascertain whether the sky was still as vast and magnificent as it had been the day before; and that her blood was not throbbing with the desire to embrace the very air around her. Pushing the blanket back down, Arend folded his thin, little arms under his head and stared up at the cracks in the ceiling. One of the cracks ran all the way from the light bulb in the center of the ceiling down to the right corner. It was a crack that split off into other smaller cracks. A fat fly crawled over the naked bulb and buzzed down to the floor. There were many such flies who called this room their home. When the sun shone into Arend's bedroom in the late afternoon, they all vibrated and spun around on the floor simultaneously. Cousin Janie called it their death dance. She vacuumed them up every chance she got, but Arend rather liked the sound of the buzzing. The tap stammered water in the bathroom. The yellow faucet only produced thin trickles of water at intervals. It was enough though, to fill cupped hands so that you could splash wetness onto your face and sputter into a towel. He could imagine Cousin Janie standing on the bathmat in front of the oval sink, shivering in her blue nightie. Grinning, he sat up, turned around onto his knees and stuck his head under the green curtains which hung just behind the iron headboard of his bed. There was a robin on the lawn. It was pulling hard at a worm. Arend itched to go out. He didn't really know what it was he desired to do. Just to go out would be enough. He ached to hear the birds singing their cheerful, early songs in the tree tops; he wanted to feel the dew wet his feet; and he yearned to feel the smooth blades of the lilac bush leaves between his fingers. Sighing deeply, he leaned his chin on the palm of his right hand. Cousin Janie's car stood on the driveway. It was an old, blue Pontiac and rust had eaten away a great deal of the body. Sometimes she had trouble starting it and then she would grumble because the bus was the only other recourse to get to work. The problem was that she had to walk a half mile towards the city bus stop and in Cousin Janie's high heels, that was no picnic. The tap stopped running. A few minutes later the toilet flushed. Arend lay back down. It was only a matter of a few minutes now before Cousin Janie would pass his bedroom, calling as she passed to tell him that there were corn flakes on the counter and could he please clean up afterwards and could he remember to peel potatoes for supper tonight? Yes, he nodded to himself, for had he not always remembered these things in the time that he had lived here? Always was a very long word. There was a time, he pondered, as he folded the thin arms under his head again, a time before always. Cousin Janie was not really and truly his cousin. She was his mother's cousin and actually she had not really known his mother that well. And his father... well, he did not like to think of his father. "Arend," Cousin Janie's voice startled him, even though he had been waiting for it, "Arend, the cornflakes are on the counter. Please remember to clean up after you eat and please remember to peel the potatoes for supper tonight." "Yes, Cousin Janie." Arend grinned at the cracks in the ceiling. A few minutes later the side door opened and closed, the screen slammed shut, and he could hear Cousin Janie's footsteps patter down the steps and crunch on the gravel as they headed for the car. Then the car door opened and closed, and a minute later, after a bit of coughing, the car started. Sighing in relief, Arend resisted the temptation to peek out the window again. It was truly the beginning of his day now. Lithely he swung his feet over the edge of the bed even as the car wheels ground over the fine stones of the driveway. Sitting up, he took off his pajama top. Reaching for his shirt, socks and pants, he scooted off to the bathroom. The blue linoleum was cold under his bare feet, but that was no matter. After he had splashed himself in the face and dried off with a clean but hard hand towel, he pulled on his cotton tee shirt. It was a black tee shirt and underneath the crew neck a picture of Davy Crockett, gun in hand, stared out courageously from his small chest. He loved that tee shirt and Cousin Janie literally had to sneak it off his bedside chair for washing when he was asleep or he would wear it all the time. He'd seen the movie "Davy Crockett, Indian Scout" at school the last day before the Christmas holidays, just before he'd moved in with Cousin Janie. And ever since he'd seen it, he'd had a keen desire to be an Indian scout himself. School was finished for the year now and there would be no bus to pick him up today. He was his own master and could truly do what he liked. Cousin Janie had been insistent that he stay within distance of the house while she was at work. He had faithfully promised her that he would, clearly envisioning within his mind that he could walk a long, long way into the field behind the house and still see the house, and that there was a great deal of exploring he could do while keeping that promise. Chapter 2 - Petrus & peanut butter He cleaned up as tidily as he could after eating breakfast. Diligently wiping the counter clean after he washed his plate and spoon and cup, he even swept the floor with the broom. Surveying the kitchen afterwards, he nodded, quite pleased with himself. Why Cousin Janie complained about housekeeping was a mystery to him. There was nothing to it. He would leave the potato peeling until later. First he had to get out and see if there were any tracks in the field. It had rained last night and surely if deer had come around, there would be tracks. He had marked their hoof prints before, indented large as life between the wide and growing rows of corn. But today, on this first day of his holidays, he would be able to follow those tracks, follow them to wherever they led. Making himself a peanut butter sandwich, he scouted around the cupboards for something in which to wrap his lunch. Finding nothing, he decided the sandwich would have to fit into his back pocket. Then he was off, the screen door slamming shut behind him. The next few hours were blissfully wrapped up in the knowledge that freedom was his: freedom to catch tadpoles in the small creek between Cousin Janie's house and the farmer's field; freedom to climb an oak tree and scan the horizon for Indians; freedom to lie down between the corn stalks watching their green leaves gently sway in the breeze; and freedom to lazily observe black beetles lumber past dew puddles on the ground. And then, strangely enough, Arend fell asleep. **** "Hey, boy! Hey, boy, what are you doing here?" Arend groggily opened his eyes. He thought he was waking up in his bedroom and tried to decipher the cracks in the ceiling. But all he saw were the cracks in a face, an old, old face. "Hey, boy!" the voice repeated, "Wake up!" Then the face smiled and one of the eyes in the face winked at him. "Are you running away from someone and hiding?" Still lying down, Arend shook his head even as he began the process of sitting up. "No," he said. "Well then, what are you doing here?" "School's over and I'm exploring," Arend explained. "Exploring?" He was a tall, a very tall man. His bony jaw jutted out and his eyes, although one of them had just winked cheerfully, were a piercing dark blue. "So you're not running away?" "No, I'm not," Arend answered again, and then, because he had been told by Cousin Janie over and over to speak with two words, he added, "Sir." "Well, I am." The old man promptly sat down next to him, put a finger on his lips and motioned that Arend should keep quiet. The boy was not afraid but rather fascinated.  "She'll be shouting in a minute. Don't say anything, mind." Arend nodded and sure enough, a few moments later a woman's voice rang through the air. "Petrus! Petrus, where are you?" The man poked Arend with his elbow and gleefully whispered, "Didn't I tell you she'd shout?" "Petrus, come out this very minute. I'm getting angry!" "Sometimes Cora gets so angry," the man confided softly to Arend's left ear, "that she turns redder than a tomato. Sometimes I think she might explode." This so amused him that he began to chuckle and had to clap his hand over his mouth to stifle his laughter. Arend couldn't help it, but he began to grin. They sat in silence for a few minutes while the woman's voice kept on calling and calling. Finally a screen door slammed shut. Arend presumed Cora had given up and gone inside. "The only thing is," the man went on, sobering up, "I'm so hungry. I think lunch time is soon and Cora does make a good lunch." As he spoke, his face fell. Arend turned onto his knees and put his hand into his back pocket. The peanut butter sandwich was still there. It had stretched out flat, like a square pancake. He extracted it and held it in front of the old man. "Peanut butter," he whispered, "and you can have half if you like." To show that he meant what he said, he tore the sandwich in two and held out one half to the man. A smile twinkling in his eyes again, Petrus regarded Arend with joviality and readily accepted the half proffered to him. "You are my friend, and friends give their names. What is yours?" "Arend." "Mine is Petrus." Contentedly Petrus took a bite from the bread and began to chew. Suddenly a look of apprehension crossed his face. Taking the half-chewed bread out of his mouth, he put it on his lap. "I forgot to pray," he said. "Pray?" Arend repeated. "Yes, don't you pray?" Petrus didn't wait for an answer, but folded his hands and respectfully recited, "Lord, bless this food for Jesus' sake, Amen." Satisfied, he popped the bread back into his mouth and resumed chewing. But he regarded Arend carefully as he chewed. "Don't you pray for your food?" he asked, his mouth full. "I don't know how." Arend truthfully replied. "Well, you fold your hands and ask God to bless your food. Unless, of course," Petrus added, as he took another bite, "you are going to bed. In that case, you ask Him to take care of you during the night and," he went on as he took another big mouthful, "you also ask Him to forgive your sins for Jesus' sake." "Oh," Arend said, not understanding exactly but rather taking it all in as if the teacher at school were explaining the new sound in a word. "So you try it," Petrus encouraged, "Just fold your hands and I'll help you." "Cousin Janie doesn't pray," Arend whispered, beginning to feel a little uncomfortable, "and I don't know God." Petrus' eyes opened wide at this revelation and the grooves in his forehead deepened. He said nothing, but took another bite. It was his last bite. "Well," he finally commented, swallowing the oddment, "if you're not going to pray for your food, you may as well give me your half of the sandwich. It's better, I think, for me to eat it because I prayed, and you didn't." "Does it taste better when you pray?" Arend ventured to ask. "Yes," Petrus confidentially answered as he took the other half out of Arend's hand, "much better." They sat for a while in silence, Petrus chewing and swallowing assiduously. Then Arend asked, "Is Cora your mother?" This set Petrus off into gales of laughter, almost choking on the peanut butter. "My mother?" he finally managed to gasp, "My mother?" "Yes," Arend replied, "isn't that why she is looking for you?" "If she was my mother," Petrus explained, savoring his last bite, "I'd have to do what she said. I'd have to come. But she is my sister, so I don't have to do what she says." They sat for another long while in silence, Arend stealing glances at his companion, wondering who he was and why he did not want to go and see his sister. "You know," Petrus eventually spoke, licking his lips, "I'm still hungry. I think I'll go now." He stood up. His tall frame was twice that of the growing corn. Without any further ado, he took several strides through the cornfield towards the ditch. Reaching that, he crossed a small bridge leading to a grass backyard. Then he stopped, turned around, and called back to Arend. "Do you want to come, Arend? Do you want to come to my house and have some lunch too?" The boy had stood up as well. He was quite famished, his sandwich was gone and, more importantly, he was suddenly lonely. He could see Cousin Janie's house clearly outlined to the far left. He was definitely still within the bounds of the promise he had made her. "All right," he answered Petrus, walking toward him, "I'll come to your house for lunch." Chapter 3 - Beginnings It was a small house - white with black shingles on the roof and black shutters on the window. Situated just a bit farther down the road than he traveled on the school bus, Arend hadn’t been aware of it. Jumping the ditch rather than using the minuscule bridge, he landed on the grass with a thud before running to catch up with Petrus. "Won’t Cora mind that I come for lunch?" he asked, a bit anxious about the voice that had called so insistently for Petrus to appear. "No, she won't." "Will she still be angry that you didn't come?" Petrus stopped dead in his tracks and looked at Arend. "She never gets angry in front of company - and you are company." He grinned and held out his right hand to Arend. Arend was about to take it when the old man suddenly bent down and, putting his hands under Arend's shoulders, lifted the boy onto his neck. "Now I am really tall." Petrus pranced around on the gravel stones of the driveway. Arend clung to the grey head, half afraid, half excited. "Petrus, put that boy down!" Both looked towards the door of the house. It was open and a small woman stood in its frame. "Put that boy down right now and come in, Petrus!" Arend supposed that the woman must be Cora. He felt Petrus' hands reach up for him and gently lift him down to the ground. Then one of those hands took his own and pulled him along towards the door. "This is Arend, Cora. I found him in the field." The same piercing blue eyes that graced Petrus' face, were in Cora's - only hers were a lighter blue. "Hello, Arend." "He's hungry, Cora. I ate his lunch." "Well then, he'd better come in for a bite to eat, hadn't he?" There was soup, cornbread and a cup of milk. And if that was not enough to make a belly stuffed, there was also a jelly donut on a stone plate for dessert. Petrus had explained in a rather matter-of-fact way that Arend did not know how to pray and Cora had not said anything about it. But after the meal, when Petrus yawned, appearing rather drowsy with the weight of a double lunch in his stomach, she had taken out a book. "Are you going to read a Bible story, Cora?" Petrus asked. "Yes, I am. Why don't you lay down on the couch for a snooze and I'll read out loud. You can listen with your eyes closed." Petrus obeyed with alacrity and Cora sat down at the kitchen table next to Arend. "Have you ever read from the Bible before, Arend?" He shook his head and Cora smiled. "Well, then it's about time you heard about the very beginning of all time." She opened the Bible and Arend heard, heard for the first time in his life, the words, "In the beginning God..." Now there is within every soul on earth the knowledge of eternity - and so this knowledge was also lodged deep within Arend's soul. But when the window of one's soul has been covered over with the dirt of birth for years, this is hidden. But the breath of the Word can blow away that dirt. As Arend listened, the words "In the beginning God..." were blown so violently across his heart that he caught a glimpse, a glimpse of eternity. "What is the beginning?" Petrus had begun snoring lightly and Cora absently smiled in the direction of the couch where her brother lay sprawled out. "The beginning," she repeated, "Well, Arend, the beginning is when God was and we were not." "Where were we then?" And, after a moment he added, "And Who is God?" If Cora was surprised at his naked ignorance, she did not show it. She merely answered, "God is the One Who made you and me and Petrus." "And Cousin Janie?" "Everyone, Arend. God made everyone." "How did He do it?" "By speaking." "By speaking? You mean by talking?" "Yes." Arend was silent. He had never heard this before; he had never thought of this before; he had never contemplated the fact that he came from somewhere and that someone had made him. His mind briefly wandered to his mother and father. "Is God still alive?" he asked. "Yes," Cora answered quietly, "He surely is. He was always alive. He is alive now and He will always be alive." Arend thought about this for a moment before responding. "My father and mother died." "Did they?" "Yes." Cora said nothing else but waited patiently. There was quiet for another minute before Arend went on. "My Mom, she died when I was born. I didn't know her, but Cousin Janie says she was nice as far as she can remember. And my Dad, he had an accident. He was riding his bike on the road on his way to work and a truck went by and a piece of his coat got caught in the wheel of the truck or something like that. And he was dragged and then he died." "I'm sorry." Arend's words had come out in a rush. He didn't know why he had told Cora these things. He had not even spoken to Cousin Janie about what had happened to his Mom and Dad. "You must miss your Dad." Arend stared past her to where Petrus was peacefully splayed out on the couch. He did not really miss his Dad. What he did miss was the sense of belonging to someone. His Dad had never spoken much with him and had often gone out at night, but his Dad had been the person with whom he had lived. There had been foster homes, a lot of foster homes, in the last two years. And he had never stayed anywhere longer than a few months. Cora put the Bible down. She stroked Arend's head. "I'm glad you met Petrus," she said, "because Petrus needs a friend. I hope you can come over often." "Petrus is old," Arend said, looking up at Cora and pulling away from under her hand. "Yes," she answered with a smile, "but I think you will still find him a friend." "Why does he ...?" Arend stopped, unsure of how he could ask why Petrus was different, was rather odd in the way he spoke and behaved. But Cora anticipated his questions. "Petrus had an accident a few years ago. He was a farmer and a good farmer. He knew everything there was to know about farming. But a loose beam from the barn gave way and fell on his head. It knocked him unconscious. We thought he might die. But eventually he did wake up and he woke up the way that he is now. He woke up like a child, but a child whose knowledge and faith often puts others to shame." Arend did not comprehend everything Cora told him and reacted only to the obvious. "What happened to his farm?" he wanted to know. "Well, my son, who was working for him at the time, took it over. He runs it now." "What is his name?" "Andrew Peter." "Why don't you and Petrus live at the farm with Andrew Peter?" "Because sometimes Petrus doesn't see danger and runs after the tractor or goes into the bull pen by himself. He has forgotten many things about farming." Arend nodded. He understood that part. He settled back in the chair as Cora returned to the Bible reading. "In the beginning God.... created the heavens and the earth," and, "Then God said: 'Let there be light.'" And Arend listened. Chapter 4 - A good deal That evening after supper, the child related the events of his day to Cousin Janie as she was sitting on the couch with her feet up. It was tiring work, she said, standing up as a teller at the bank all day and her feet desperately needed a rest. Cousin Janie was a cheerful, very direct person, a person who generally said what she thought. "Well, Arend, little cousin," she remarked, her hands cupped around a mug of coffee, "I gather from what you are saying, that I might not have to worry about you being alone all day after all." And that was the truth. She had worried about Arend being home alone all day. "Cora's going to teach me how to play checkers and parcheesi," Arend further informed her, "and read to me. She has a Davey Crockett book too. And Petrus is going to show me how to shuck corn and hoe the garden and he might even help me raise chickens or rabbits." Cousin Janie sat up, setting her empty mug on the coffee table. She regarded Arend thoughtfully. "It sounds like a busy summer for you, little guy. But I think I'd better go over there and make sure that you won't be a nuisance - that you haven't misunderstood." "Cousin Janie," he said, ignoring her statement for the moment, as he watched her stretch her arms over her head preparing to stand up. "Cousin Janie, did you know that God was in the very beginning? And that He made us?" She did not answer but looked at him rather strangely, her arms dropping down to the couch. "And I wouldn't be a nuisance," Arend went on, going back to her previous caution, "I really wouldn't." The last words came out rather vehemently. "I know," Cousin Janie responded soothingly, "but just in case you misunderstood, I think I'll pay them a call. Why don't you get ready for bed and I'll be back in a jiffy to tuck you in." Arend sighed. What if Cora and Petrus didn't like Cousin Janie? What if she spoiled things for him? But when she came back some twenty minutes later and sat on the edge of his bed, she had a smile on her face. "It looks like it's a deal, little cousin of mine," she said, "Cora's happy to have you come for lunch every day and to have you spend as much time as you like over at her place." Arend wiggled his toes under the covers and yawned simultaneously. He felt good - the kind of good you feel when it's your birthday the next day and you know there's a present for you in the living room. Once, three years ago, his Dad had actually remembered that he was going to turn four. He had set a present, elaborately wrapped, on the couch. Although Arend had barely dared surmise that the present was for him, he could not imagine who else it could be. His Dad had nodded almost imperceptibly when he had asked. From that time until bedtime that day, he had felt as if there was another person in the living room. It had been that big! He had woken up in the middle of the night. The temptation to get up and look at the present had eventually forced his feet out of bed. The moon shone in through the apartment window and had guided his steps into the living room. He had stood in front of the couch and stared. Then he had reached out and touched the wrapping - touched it ever so gingerly. "What are you doing out of bed!" Startled he had turned around. "I go to the trouble of buying you a present for your birthday and you, you sneak out of bed." "No, Dad!" Hands now dangling dejectedly at his sides, he had begun to walk backwards towards the door of his bedroom. As he lay shivering under the covers, he heard his Dad pick up the present. The paper crackled. Then his father's door closed. The next morning the present was gone and to this day he did not know what it had been; to this day he did not know if there had actually been something inside the wrappings. Perhaps there had been nothing. "So even though I know you don't intend to make a nuisance of yourself," Cousin Janie's voice broke into his thoughts, "be sure to help whenever you can. Offer to sweep, do dishes or just ask what Cora would like you to do. And never touch anything that doesn't belong to you." He shook his head vigorously. "I won't, Cousin Janie. I would never...." and then he stopped. It was a good summer, a great summer and, comparatively speaking for Arend, the best summer he'd ever had. He learned how to play checkers, parcheesi and horseshoes; he was instructed on the intricacies of weeding, hoeing and podding peas; and Cora unwrapped Bible stories for him each day. Together with Petrus he fashioned two wooden cages, and when they were finished, Andrew Peter, Cora's son, brought over three rabbits and five chickens, animals which he had bought at the local market. "Now you be sure to help my Mom in the garden all summer," Andrew Peter sternly admonished when he dropped the animals off, "and I'll consider that payment. Is it a deal?" But he had not admonished so sternly that his eyes had not smiled. Andrew Peter and Arend had shaken on it. Andrew Peter was a tall fellow, not unlike his uncle. In his thirties, he was blond, lanky and clean-shaven. And his face held the same pale blue eyes that his mother had. "He's a good farmer," Petrus said to Arend once, "I wish he were family." "He is your family, Petrus," Arend replied, "Don't you remember? He's your nephew." "What's a nephew?" "Well, a nephew is ... is ... family." "Are you family to me, Arend?" "Well, no." The boy shook his head as they spoke. "Are you family to anyone?" "Well, to Cousin Janie, sort of. She was my Mom's second cousin?" "Well maybe you can try to become a first cousin. Do you have to study for that?" Arend grinned. Petrus grinned too. "Was that funny, Arend?" Arend didn't answer. "I hope you stay my friend, Arend." The old man patted him on the back as he spoke. They were cleaning out the rabbit cage. "I will, Petrus," Arend promised, "but in September I have to go to school and then I won't be able to visit as much." "I'm so glad that I found you in the field. I think that you were a present to me hidden in the corn." "Yes," Arend answered, "I'm glad too, but Petrus, in a few weeks I will have to go to school." Petrus now stopped pushing the grass through the wire enclosure and turned his face toward Arend. "School?" "Yes." "Why?" "Well, because you have to go to grade two when you're seven and I'm seven." "Well, maybe I can come and visit you at school? I'm seventy and it's my birthday in October." Arend envisioned Petrus cramped into a small desk in his classroom and grimaced. He looked at the old man doubtfully. "Do you want to go to school?" Petrus went on. "No!" "Well, then don't go. Stay here with me." Arend tugged at some straw and wrinkles appeared in his smooth forehead. "They make fun of my name in school, Petrus. At least they did last year when I was in grade one." "Fun of your name?" Petrus was incredulous and clapped his hands together in surprise. Pieces of straw left his sleeves and danced through the air. "You have a fine name. Arend is a good name!" "Maybe it is," Arend replied slowly, "But the kids said, 'Arend. Aren't you here? Aren't you there? Arend isn't anywhere'. And then they all laughed." Petrus clapped his hands together again as if to reprove the teasing children. His tall frame backed away from the rabbit coop and then he spread his arms out wide. "Arend means eagle. Have you never seen an eagle?" "No." "They are great birds - really big birds. And eagles are in the Bible too." "In the Bible?" "Ask Cora." Petrus' attention was diverted by the big doe. She was heavily pregnant and he carefully bent down to peer at her nest, stuffing some more grass into the enclosure, stuffing it right next to the would-be mother. "Soon we'll have baby rabbits, Arend." Chapter 5 - Friends indeed Arend wished a few weeks later as he lay in bed, that his name had been that of another bird - a bird such as Hawk, or Robin, as in “Robin Hood,” or something like that. But there had been a grandfather in Holland on his mother's side – a grandfather for whom he had been named. But Arend did mean eagle. Petrus had said so and Cora had confirmed that it was true. Tomorrow school started. Cousin Janie had surprised him with a lunchbox sporting the picture of Davey Crockett. Last year he had carried his lunch in a paper bag. Cousin Janie had also taken him to the store and had bought him two new shirts and a pair of pants. Cora had knitted him a thick blue sweater and Petrus, not to be outdone, had whittled an eagle out of a piece of wood. "It fits into your pocket," he'd said, "and the teacher won't know it's in there." "Petrus," Cora had chided, "Arend isn't to hide anything in school." "That's true," Petrus had answered, his eyes twinkling, "and that's why I'm going to keep it in my pocket. Now I have an eagle in my pocket. I have you in my pocket, Arend. And you're going to stay there. I just thought you'd like to know." He'd emptied his pocket on the living room floor displaying a stone, a small, oddly-shaped stick, a blue jay feather and a dried-out dandelion. The eagle lay between these things. Arend smiled in the dark. It was, in a strange way, good to know that he was in Petrus' pocket. Things at school went much better the next day than Arend had expected. Although he found himself rather lost in the good-sized class of twenty-five rambunctious grade two, three and four students, he was not as scared as he had thought he would be. The teacher, Miss Wilcox, was pretty and she had each new grade two student take a turn to introduce him or herself. "I'm Billy Barber and my dad is a farmer," the boy in the desk next to Arend's spoke up forcefully. "What kind of farm does he have?" Miss Wilcox asked. "A pig farm." "A very fine thing to have," she smiled, "because ham is delicious to eat. You must be proud of your Dad, Billy." Billy sat down grinning. The next child was a girl. She stood up but her head was down. Her name was Isabel, she told the class with a shaking voice, and she had seven brothers and sisters. She sat down again and blushed. Miss Wilcox replied that she hoped she might meet them sometime. It was now time for Arend to stand. Isabel's evident nervousness had calmed him. He had rehearsed his introduction a few times inside his head as other children took their turns. He rose, leaning on his desk with his right hand. "My name is Arend," he enunciated in a clear voice, "It means eagle and this name is in the Bible." Miss Wilcox was taken aback for a moment, but then responded. "Arend is an unusual name. What country does that it originate from?" "Holland." "Indeed? Thank you for sharing that with us, Arend." Billy glanced at him from across the aisle. "Want to come to my house sometime, eagle?" At recess, as if by prior agreement, the boys gathered at one end of the schoolyard and the girls at another. The grade four boys started a baseball game and allowed the younger grades to be part of the teams. Arend was picked to be a leftfielder. He enjoyed it especially when Henry, one of the older boys, commented that he ran pretty fast for a grade two-er. A month and a half after school started, Cousin Janie slipped on the porch as she left for work in the early morning. She had called out the usual admonitions to Arend and he heard the screen door slam shut as she left for work. Her initial steps down the porch sounded normal. Then her heel slipped on a thin layer of frost coating one of the cracks on the wooden steps. October had begun chilly and the nights were below zero. Arend heard the noise of the fall. Still in bed and contemplating whether he would be allowed to bring one of his rabbits to “show and tell,” he immediately sat up, turned onto his knees and put his head between the curtains. Cousin Janie lay sprawled out in front of the stairs, half of her body stretched out on the gravel driveway. She was not moving. Arend jumped out of bed, raced through the house and catapulted out the front door in a flash. "Cousin Janie!" There was no answer even though he called her name so loudly that the syllables seemed to echo across the lane. He called again. "Cousin Janie!" Then he pelted, in his pajamas and on his bare feet, down the road to Cora's and Petrus' house. Banging on the door, totally out of breath and gasping for air, he brokenly told them what had happened. Petrus, wearing only his housecoat and slippers, as quickly as his old legs could carry him, immediately went back with Arend to where Cousin Janie lay on the driveway. He took a little mirror out of his housecoat pocket, bent down and held it in front of her mouth. "Look, Arend," he called out, "Look, there's mist on the mirror. She's breathing! That means she's alive!" Arend began to cry. Sitting down on the gravel next to his cousin, he softly stroked one of her limp hands. "Please don't die, Cousin Janie." Petrus sat down on the steps just above them, looking on. His blue eyes were grave. Then he took off his housecoat, bent over and tucked it around Cousin Janie. "We should pray, Arend," he said, "We should ask God to help." As Petrus' voice sincerely began to invoke God's help, Arend closed his eyes, all the while not letting go of Cousin Janie's hand. At the “Amen,” Cora appeared, fully dressed. "I've phoned for the ambulance," she said, "Arend, go and stand by the road so you can flag it down when it comes, but first go inside and put on your coat and your boots." Arend obeyed her woodenly. Letting go of Cousin Janie's hand, he got up, scarcely feeling where the gravel had indented his legs. He walked up the stairs past Petrus, opened the door and found his coat and boots. Putting them on, he came out again and descended the steps. He walked backwards down the driveway, his eyes never leaving the still form of his cousin. Cora then went inside, procured a blanket from one of the beds and came out again. Telling Petrus to put his housecoat back on, she covered Cousin Janie's figure with the blanket. Arend stood at the end of the driveway, and peered down the road for what seemed like an eternity, constantly checking over his shoulder to where Cora and Petrus were bending down. He loved Cousin Janie. Sobs welled up inside him bursting out in a howl of misery. The next instant Petrus appeared at his side and took his hand. "It's all right, Arend. I'm here." Arend snuggled into Petrus' side and then two hands lifted him up, not to the old man's shoulders, but to his heart. A car drove up from the opposite direction. It was Andrew Peter. He parked his car at the side of the road, turned off the motor and got out. Passing Arend and Petrus, he smiled gently and walked over to where his mother was hovering over Cousin Janie. He knelt down next to her, feeling Cousin Janie's pulse. "Arend," Andrew Peter called a moment later, "Arend, come here." Arend slid down from Petrus' arms and ran, scattering gravel in all directions. He could see that his cousin's eyes were now open. "Cousin Janie," he whispered, leaning over Andrew Peter's shoulder, "Cousin Janie, are you awake?" "Yes, and I'm OK," she whispered back, "Don't worry, little cousin." Carefully she moved her head to find Cora. "Please watch out for him today," she went on. Cora nodded, even as Andrew Peter took Cousin Janie's right hand and began to pray. "Dear Heavenly Father," he said, in a very normal voice, "Janie's had a fall and needs Your help. Please strengthen her, Lord." "The ambulance is coming!" Petrus called out through the prayer, "I see it coming!" "For Jesus sake, Father," Andrew Peter went on, unperturbed, "let Janie put her trust in You so that she might live forever." Cousin Janie's eyes were wide open now and riveted on Andrew Peter's face. "Tell me," she slurred with difficulty, and then her eyes closed. The ambulance turned into the driveway. "Let me go with her in the ambulance."  Andrew Peter spoke up softly but clearly. Cora agreed, and stood up rather stiffly. She took Arend's right hand and pulled him away from where he was leaning on Andrew Peter to stand next to her. Petrus, who had come back from his vigil at the end of the driveway, took Arend's left hand. Together they watched as Cousin Janie was lifted into the ambulance. Andrew Peter got in as well and took a seat next to the stretcher. After the white car drove off, it was very quiet. **** "What happened, Dad?" the little boy impatiently tugged at his father's sweater, "What happened? Was Cousin Janie all right? Did she get better?" The father smiled and shifted his position on the couch. "Yes, son. Let me just get my bearings here." Chapter 6 - A Father figure Arend stayed with Cora and Petrus while Cousin Janie was in the hospital. She'd suffered a concussion, a heavy concussion. Andrew Peter phoned from the hospital that she was to stay there for observation for a few days before she would be allowed to go home. That Sunday Arend went to church for the first time in his life. Cousin Janie had not permitted him to attend previously. "You visit Cora and Petrus a lot during the week," she'd said, and said it firmly, "I'll not have you overstaying your welcome. So on Sundays I want you home with me." Arend had not minded really. Because in her tone he'd heard that she actually liked and wanted his company and that made him feel good. He'd taught Cousin Janie how to play checkers and sometimes they hiked in the park or visited some of her friends. Arend felt a bit awkward at first. Sitting in the wooden pew, feet dangling, hair wetted down and neatly combed by Cora, he breathed as quietly as possible. He feared that if he were to make a sound, it would reverberate from the rafters and everyone would be sure to guess that he was new, that he had never been to church before. He was wedged into the corner spot and Petrus sat on his right. It was Petrus' birthday and there would be cake this afternoon at teatime. Cora sat next to Petrus. They were early and slowly people began to dribble in through the aisles - families with children, couples and single people. Then the organ began to play. Arend had never before heard an organ and started violently when the first rich tones swelled past him. Turning his head to see where the music came from, he spotted Billy Barber a few pews behind them. Billy waved. Arend turned his gaze away quickly, quite sure it was not proper to wave in church. Petrus nudged him and showed him a roll of peppermints in his pocket. "You can have one later," he mouthed and grinned. A tall boy from grade four sat down directly in front of them. He was the boy who had praised Arend for running fast, and his name was Henry Beenstra but all the kids called him “Beanstalk” because he was so skinny and tall. He flashed a look at Arend before he sat down with his parents, eyebrows raised in surprise. His eyes jumped from Arend to Petrus and then back to Arend again. There was something troubling in his glance and Arend felt uncomfortable. He knew it had to do with Petrus but was not quite sure what it entailed. Petrus nudged him again and bringing out the small carved eagle in his pocket. Arend smiled. Whatever it was that bothered Henry “Beanstalk” about Petrus, it didn't matter. The minister, a middle-aged man, welcomed everyone and smiled. It was a good smile and reached Arend's pew. There was singing and more singing and prayer. It was a very long prayer and from time to time Arend peeked to make sure everyone else was still praying. At one such peek, he caught Henry, face turned back towards them, staring straight at him. He quickly shut his eyes again, but not before he'd seen a smirk on Henry's face. He leaned into the pew corner and tried to relax. Avoiding eye contact with Henry during the entire ensuing service, he tried to listen – to listen carefully – so that he could tell Cousin Janie all about it later. It was a good story that the minister told – a story about a father with two sons. The younger one was tired of staying at home and wanted to go away. From everything the minister said it sounded as if the boy's home was a good home and Arend could not fathom wanting to leave your home if it was good. That younger boy was stupid. Imagine having a kind father who loved you and wanting to leave that love. He turned his face back towards the minister. The father gave the boy a lot of money and allowed him to leave and the father was very sad to see him leave. The boy traveled to a far away country and spent all his money. Arend had never had any money. He guessed that Cousin Janie giving him milk money for a carton of milk at school each day didn't really count. And he wasn't allowed to spend that money on anything else but milk. After the boy had spent all his money, he got a job feeding pigs. It would have been a dirty job, Arend imagined, and not at all like feeding his rabbits or his chickens. And the boy was so hungry that he wanted to eat the pig food. What would the pigs have been eating? Slop, the minister said and if it tasted like it sounded, then it would have tasted terrible. While he was in the pig pen, the boy remembered his father. Arend remembered his own father. His father had not really wanted him at home; had never given him money; had not even given him birthday presents. If he was living with pigs right now and his father was alive, would he go to him? It was a hard question and Arend began to dangle his feet back and forth, kicking the pew in front of him. He instinctively felt that his father would not have been happy to see him. Petrus put a hand on his knees to stop the kicking motion and Arend's feet became quiet. The boy went back home to say that he was sorry he had left, and when he was still far away from his old house, his father saw him coming down the road. Arend remembered standing at the end of the driveway watching down Tooker's Lane for the ambulance. It had been difficult to see very far because there had been a bit of a mist. He recalled straining his eyes. The boy's father must have had very good eyesight. Maybe he could see like an eagle. And then the father began running towards the boy because he so very much wanted the boy to come home; and when they met, the father hugged the boy. Arend's father had never hugged him. But Petrus had hugged him. The father then dressed the boy in a beautiful robe and he gave him a ring for his finger too. Arend stretched his right hand in front of him. Would it be sissy to wear a ring? And then a lot of food was made ready for a party and everyone celebrated because the boy had come home. Maybe cake was served - maybe cake like they would have this afternoon because it was Petrus' birthday. It was because the boy was sorry, the minister insisted, that the father was so happy and took him back; and it was because the boy knew that he was lost, that he was accepted back home. Arend reflected on that. It was easy to understand that if you were sorry, sorry about something you had done wrong, that this was a good thing. But to know that you were lost, that was more difficult to understand. How could you know that you were lost? Was he lost because he didn't really have a proper home? And how could he... ? His thoughts stopped. After church, Billy Barber and some other boys came up to him. Cora, with a backward glance over her shoulder, presumed that Arend would be fine with his friends. "Want to come over to my house, Arend? My Dad will bring you back this afternoon. I'll show you the piglets and we have puppies right now too." Billy was insistent and Arend felt flattered. "I'll have to ask Cora," he said, and together the boys looked for her but she said “no.” "It's Petrus' birthday. Did you forget?" Then seeing the downcast faces in front of her, she relented somewhat. "Why don't you come to our house instead, Billy," she suggested, "and have your Dad pick you up later today?" As Billy disappeared into the crowd of churchgoers around them in the foyer to ask permission, Henry “Beanstalk” walked over. "Hey, squirt," he said, "how's the number one runner doing?" "Fine," Arend answered carefully, a little apprehensive to be singled out by Henry and recalling vividly how Henry had looked at himself and Petrus during the service. "Want to play some baseball this afternoon with some of the guys?" "I can't," Arend replied, "it's Petrus' birthday and we're... well, we're having some cake and stuff. You know." Billy came running back. "My Mom says it's OK. I can come to your house, Arend." "Oh," Henry's face took on a look of mock hurt, "so you can play with Billy, but not with me." Arend didn't know what to say. He ground the toe of his shoe into the carpet. Henry turned around. "Well, see you guys." **** "Then what happened, Dad? Was there cake? His father nodded. "Yes, there was, son. But not until the afternoon. And it was a lovely chocolate cake, the kind that Petrus loved." "Tell me," the boy, insisted leaning back against his father. And the father continued. Chapter 7 - Carried home After Sunday soup, fresh bread and a hard-boiled egg, Arend and Billy helped Cora dry the dishes. Petrus was already on the couch half-asleep. "Now you boys play outside until tea time," Cora said, "and then we'll have a piece of that birthday cake." Arend showed Billy the rabbits and the chickens as well as Cousin Janie's house. Then they looked for deer tracks and rabbit tracks out in the field. Arend was about to get a container so they could catch some tadpoles in the little creek, when he saw Henry standing in the driveway. There was another boy with him. They were standing next to their bikes. "Hey, squirt," Henry yelled, "we came over to say “happy birthday” to your friend." Arend didn't know what to say. "Well, aren't you going to ask us in?" "I can't," Arend said, "Cora and Petrus are sleeping." Henry turned the handlebar of his bike and fastened his gaze on Arend. "Well, eagle-boy," he returned, "I sure would like a piece of that birthday cake and it would be a shame if we came for nothing." "Can't you give them a piece," Billy, who had come to stand next to him, whispered advice into his ear, "and then they'll go away." Uncertain, Arend slowly walked towards and up the steps. He carefully opened the door, making sure he turned the handle just right so that there was no squeaking. It opened into the kitchen and the cake smiled at him on the counter. Cora had put a knife next to the cake. Also, neatly lined up, were four plates and four forks. He tip-toed inside, swallowed deeply, took hold of the knife and cut into the chocolate cake. He'd never done such a thing before. The knife stuck. He pulled it out and tried again. This time he was more successful. Eventually he managed to get two pieces of cake onto two of the plates. Balancing them carefully in his hands, he retraced his steps and went back outside. Henry applauded and laid his bike down on the driveway. "Great going, squirt," he said, "I'd knew you'd pull through." He walked toward the backyard and his friend followed. Billy and Arend followed as well, Arend still carrying the plates with the cake. They all sat down on the grass and Arend handed the boys a plate each. "It'd be a waste if old drool mouth had this all to himself," Henry commented, "and how come you're staying with him, squirt?" Arend blushed. "Well, how come you're staying here," Henry persisted, his mouth full of chocolate cake. "My Cousin Janie's in the hospital and ... well, Cora and Petrus are neighbors." "Well, that's unfortunate, isn't it? Having a neighbor that isn't right in the head!" Arend looked down at the grass. He didn't know what to say. That is, he did know what to say, but he didn't dare say it. "I bet you're sorry your staying here, aren't you, squirt?" Arend didn't answer, but Henry repeated his remark. "I bet you're sorry Petrus is your neighbor, right, squirt?" He stood up as he spoke, leaving his empty plate in the grass. The plate was stained with brown crumbs. The other boys stood up as well. Henry walked over to Arend, linking arms with him, pulling him back across the grass towards the driveway. "I bet you'd much rather stay with me than with silly, old Petrus, squirt." Henry's voice was loud and invasive. It crept under his Arend's skin and slithered down the road. Arend wanted to pull away from the voice, but he couldn't. His arm was locked in Henry's grip. Nevertheless, he began to pull. "If you say, 'Petrus is a silly, old man,' I'll let you go," Henry promised and squeezed Arend's arm so hard it brought tears to his eyes. "Petrus is a silly, old man," the words burst out of Arend's mouth before he knew it. Henry suddenly let go of Arend's arm and Arend fell backwards onto the driveway. Henry laughed, laughed so hard he doubled over. Then he and his friend got on their bikes and rode off, tearing through the gravel of the driveway. Arend stood up, brushed himself off and glanced over at the still open door. Petrus was standing on the landing and he was staring right into Arend's eyes. Farmer Tooker's grandson, who owned all the property in and around Tooker's Lane, never harvested his corn until late in the season. As a matter of fact, sometimes he did not even harvest until the following year. Other farmers commented on it and said it was a shame to see a crop go to waste. After staring into Petrus' eyes for a moment, Arend took off towards the field, losing himself between the tall, dry cornstalks. Billy did not follow him and he was glad of it. He ran until the breath had totally drained from his lungs and he was forced to stop. Falling down onto the dirt, he curled himself into a tight ball and lay still. How long he remained there he didn't know. The late October ground was unrelentingly hard. It did not possess the dignity and support of a mattress, and yet the boy slept a dreamless sort of sleep. It had not been a sunny day to begin with and when Arend finally came to himself, he was numb with cold. Slowly he remembered what had happened and sick with shame, he sat up. His good pants had a grass stain and he wondered what Cora would have to say about that. But she would probably not say anything because he could not possibly go back. For surely after Cora heard what Arend had said about Petrus, she would not want him in her house again. And when Cousin Janie heard what he had done, she would never want to see him again either. He couldn't blame either of them. A lark flew overhead and in the distance he heard a mourning dove coo. He picked an ear of corn off the nearest stalk, peeling off its dried leaves. Shriveled and tiny, the kernels were uninviting and unappetizing. Perhaps he'd have to stay here all winter and eat hard, uncooked corn. His stomach both rebelled and rumbled. Billy had probably gotten a piece of chocolate cake and Billy's Dad had, without a doubt, already picked him up and taken him home. He wondered if the coyotes in the field ate people. He sometimes heard them howling at night. Petrus said there were packs of them about. Cora was making fried potatoes tonight and there was going to be egg salad too. These were some of Petrus' favorite dishes. He hadn't even given Petrus a birthday present. He did not have money and Cousin Janie was in the hospital. But he had made him a card. It said: “Happy birthday, Petrus - from your best friend, Arend, the eagle you found in the field.” The card was under his pillow. Was he like the boy in the minister's story? Had he squandered what had been given to him so freely? Were dried ears of corn like slop? The only thing missing here were the pigs. Billy had pigs. Maybe he could stay with Billy's family and live in the pigpen. The boy in the story had been sorry. In that way he was like the boy. He was so terribly sorry that he had said that Petrus was a silly, old man. Petrus' eyes had been so sad, as if they could not understand that Arend would say such a thing about him. “I hope you stay my friend, Arend.” “I will, Petrus.” That's what he had said a few weeks ago and it had been a lie. He picked up a clod of earth and threw it into the air. It landed with a small thud and broke into pieces. The strange thing was that the dirt, broken and black, was still part of the earth. You could not tell now that he had thrown it into the air, that it had been somewhere else but a few moments ago. Not so with himself. He had been tossed up by fear and he had landed flat on his face. Unlike that clod of earth, he was now part of nothing. His past was gone. There was no place for him anywhere. He was lost. He did not know where he was or where to go. He shivered miserably. Even if he went to Cora and Petrus and said that he was sorry, he would not belong to them anymore. They would always mistrust him and would never love him again. What if he said that they could punish him? What if he said that he would work for them and they didn't have to pay him ever? Unconsciously he stood up and his feet began to move through the rows and rows of corn towards the little white house in the distance. It was dusk now and the first stars were beginning to appear. The corn stalks crackled as he walked on, head down, towards the afternoon's disgrace. He could hear an owl hoot somewhere in the bush behind the field. Bats flew by in the air hunting insects. He lifted his head for a brief moment to stare at them as they darted through the sky like ashes scattered to the wind. Instinctively his eyes moved toward the horizon, moved toward the house. It was glowing with light. Cora must have turned the lamps on in the kitchen and in the living room. His gaze fastened on the glow and he wished with all his might that he were there and that it was yesterday. Then he stopped short for he suddenly perceived the figure of a person, a tall person, moving through the corn field just beyond the little bridge, moving toward himself. It was Petrus. He knew for a fact that it was Petrus – knew it within the pit of his being. Petrus had seen him too because at that moment the tall, spindly frame began to run, crushing plants as he did so. Without being able to stop himself, Arend began to run also – to run as fast as his legs could carry him. And when he reached the old man, he felt himself being lifted high, as high as the stars, and then he was carried home. **** "What about the string, father. You said it was a story about the string." The child was impatient and tugged at his father's sleeve. fingering the string. "Yes, I did." "Well?" "Petrus had tied a string around one of the eagle's wings. He said he had done this so that the eagle would not fall out of his pocket. He gave me the string that night because he said I needed to know that I would never fall out of his pocket."   **** Christine Farenhorst is the author of many books, her latest being Katherina, Katherina, a novel taking place in the time of Martin Luther. You can read a review here, and buy it at www.sola-scriptura.ca/store/shop....

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The slippery slope is real

Some weeks ago I wrote a piece about a San Francisco pastor, Fred Harrell, who had recently attacked the doctrine of penal substitutionary atonement. In doing so, I made a connection between Harrell's prior shifts  – first, adopting the ordination of women and, second, endorsing homosexual relations – and his most recent movement away from the clear teaching of God's Word. My conclusion was to posit this as evidence of a slippery slope, further noting that in our cultural moment the slippery slope is usually entered at the point of ordaining women to office in the church. It would be an understatement to observe that this post touched a raw nerve for some readers. (One well-known pastor wrote me privately to accuse me of being schismatic. It is a feature of our times, I am afraid, that to defend the consensus on which we have built unity is to be labeled as divisive.) Of the different reactions one that most surprised me was a denial that there is validity to the idea of slippery slopes. My initial response to this criticism is to marvel that people can take this position in light of recent church history. Still, the topic is important enough that I think it good to defend the reality of the slippery slope. Why is the slope slippery? First, let me define what I mean in referring to the slippery slope. The slippery slope simply notes that those who remove the restraint against worldly conformity place themselves in peril of further and more damaging accommodations. The slope becomes slippery when the source of friction is removed. Far from the logical fallacy of which it is charged, there is a logical basis for the slippery slope argument: when the authority of Scripture is yielded to cultural demands, the loss of that authority renders us vulnerable to further cultural demands. Herein lies the wisdom of Scripture: "If the foundations are destroyed, what can the righteous do?" (Ps. 11:3). Indeed, the very first Psalm begins with a portrayal of the slippery slope, charting a progression from "the counsel of the wicked" to "the way of sinners" and ultimately to "the seat of scoffers" (Ps. 1:1). That it’s slippery doesn’t mean everyone slides In making these observations, I do not mean that anyone who changes his or her view in the direction of cultural preferences is irrevocably bound to further concessions. It is blessedly true that people and churches have taken a perilous step to the left (or right) and later reconsidered, and to note examples of this happening does not prove that their previous action had not been imperiled. It is because the slippery slope can be escaped by recommitting to Scripture that warnings of peril are of value. Moreover, I do not mean to suggest that those who make any concessions to culture over Scripture have already abandoned the atonement of Christ. I am suggesting, however, that the slippery slope is...well, slippery. Those who remove traction from their feet may very well slide much further than they first thought possible. As Fred Harrell's progression illustrates – together with those of the PC(USA), CRC, RCA, Church of Scotland, and other denominations – the abandonment of clear biblical teaching at one cultural pressure-point (women's ordination), imperils us with further capitulations (homosexual acceptance), and if unchecked will find itself challenged to avoid "touching the Jesus Box" (i.e. denying even the resurrection of our Savior). It starts with women’s ordination Second, I noted that in our time, the slippery slope is usually entered at the point of women's ordination. This tendency is not surprising, since the assault of secular culture against the Bible is most tenaciously focused on gender and sexuality. To uphold biblical gender norms, including the Bible's clear teaching on male-only ordination is the single most inflammatory position that Christians may hold in our culture. For this reason, it is hard to find an example in recent history when a Christian leader or church denomination moved from biblical conservatism to unbiblical cultural conformity when the slide did not begin with the ordination of women to church office. It stands to reason, then, that we should avoid thinking that we can conform to the worldly demands regarding gender and avoid further accommodations of greater significance. What about women deacons? This brings me to the topic of women deacons. Several critics accused me of asserting that to support the ordination of women to the office of deacon is to abandon the gospel. This response is noteworthy because I made no mention of women deacons in my original post. I will admit, however, to being unpersuaded that the move to ordain women deacons in the PCA is unrelated to a broader agenda of cultural accommodation. In saying this, I do not mean to question the sincerity of those individuals who advocate the position that women should hold the office of deacon. But I would note the growing tendency among these same persons to employ women in roles that are as associated with the office of elder. For example, in many churches pastored by ministers who are supportive of the ordination of women deacons, women are placed in the pulpit during worship services for the public reading of Scripture and to offer the congregational prayer. Women are assigned to distribute the elements of the Lord's Supper. These are functions associated with the office of elders, not deacons. Moreover, word has recently come that pressure is being exerted in one PCA presbytery to install a woman as its stated clerk, making her a member of a court composed exclusively of ruling and teaching elders. Where is the outcry against these tendencies from those who say that they are only wishing to ordain women as deacons? Conclusion The slippery slope, then, is real. And the sole restraint against it – against all our sin and tendency to compromise – is our obedience to the voice of the Spirit of Christ speaking in Holy Scripture. Therefore, the counsel given by Jeremiah at another moment of cultural of peril seems urgent: Stand by the crossroads, and look and ask for the ancient paths, where the good way is; and walk in it, and find rest for your souls (Jer. 6:16). In this way alone will we navigate the perils of our times, fortifying our fidelity to Christ. Rev. Richard D. Phillips has been the Senior Minister of Second Presbyterian Church in Greenville, South Carolina (PCA) since July 2007. A version of this article first appeared on Alliance for Confessing Evangelical’s Reformation 21 blog under the title “Standing Firm on the Slippery Slope.” It has been reprinted here with permission....

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The Pursuit of Wisdom: do it ‘til you die

Some might assume that, as they grow older, they will grow in wisdom. But the Bible tells us that’s hardly a given. One of the themes of the book of Proverbs is that wisdom is something that has to be pursued. We can see this in three of the characters we are introduced to in Proverbs. One of these characters is “the righteous” – humble and actively seeking out God’s wisdom. The wicked, on the other hand, are proud, and in their selfish ambition they are active too, but actively seeking out folly. They get into trouble because they are looking for it. But perhaps it is the third character who should most interest us. This third sort is also seeking folly…but not actively. In a sense he finds folly only because he isn’t seeking wisdom. He is the sluggard. So both the wicked and the righteous go out and make choices – they choose between wisdom and folly. The sluggard? He just stays home. And folly finds him. Between wicked and wise That’s why the sluggard is encouraged to stir. We find him in Proverbs 6 being told: “Go to the ant, you sluggard! Observe her ways and become wise.” The ant doesn’t have somebody telling her what to do. She acts on her own initiative. She goes out and finds a job, so that she may learn her trade. The sluggard needs to get up out of his bed and learn from the ant. The author of this proverb wants to encourage his readers in godly ambition. Then again, in Proverbs 26:13 and onward, we see a warning against sloth. Here the sluggard cries out, “There is a lion in the streets.” The sluggard makes excuses for himself, for why he just wants to stay home. He won’t risk any effort. Again, we see the need for godly ambition. We can’t be afraid of risks when we go out into the world. We have to be wise and prudent in our actions, but if we live in fear of what might happen, we will never find the prize. The reward will be gone. Christians have no excuse for sitting around and waiting; we have no excuse for endless leisure time. We either have to go out and seek wisdom, or we will lose it. Then we’ll become the fool, fearing even imaginary lions. And ultimately, we will lose the Wisdom of God; Jesus Christ. We are all called to that search for wisdom in so far as God has given us the ability to do so. Wisdom put to use Wisdom, in our passages, is the ability to discern between to choices. Practically speaking, wisdom is the means by which we make business decisions, choose a marriage partner, or make any number of other choices that come to us each day. But within Proverbs all wisdom ultimately points to the Wisdom of God, the Wisdom that God reveals in Jesus Christ and the Wisdom by which God made the world. He is the one who holds the universe together. We can distinguish between practical wisdom and the Wisdom of God in Proverbs, but they cannot truly be separated. If we do not seek wisdom, we ultimately lose the Wisdom of God; Jesus Christ. We are all called to that search for wisdom in so far as God has given us the ability to do so. So one of the messages of proverbs is, “get up, get out and find wisdom.” Search then. Seek out the wisdom of the universe. We need to have the attitude of the man Jesus speaks of in the parable of the pearl of great price. This man sells everything in order to find what is most precious; the kingdom of God. Search for the Wisdom; Christ. That is a life-long search, a life-long desire, for those who have found him. Do not cease from scouring the Scriptures. Do not cease from praying for understanding. Search until God gives you the fullness of eternal life and rest with Him. James Zekveld blogs at JamesZekveld.com where a version of this article first appeared....

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A hill to die on

A couple of weeks ago, I attended a public lecture by Dr. Jordan Peterson at the University of Western Ontario. For those of you who don’t know, Dr. Peterson has found himself the target of transgender activists, some of whom actually claim that his refusal to use recently-invented “transgender pronouns” constituted violence. Labeling someone a perpetrator of violence for refusing to use the words you just made up, of course, also allows you to begin perpetrating real violence in response, and this has resulted in Peterson’s lectures being shut down by angry mobs. After the lecture, one student asked Peterson an interesting question. You’ve articulated at great length the dangers of post-modernism and political correctness, the student pointed out. But why this issue? Why choose transgender pronouns as the proverbial hill to die on? Peterson’s response was striking. “Why not?” he replied. When you’re fighting a war, there’s very rarely a compelling reason to die for the next yard of soil – but that’s how wars are won, and that is how the line is held – yard by yard. You have to pick something, and this is what I chose. His response reminded me of something I wrote about at length in my own book The Culture War: the tendency of Christians to count the cost and decide to opt out of fighting. Secular progressives are willing to fight a bloody war of attrition for every crimson inch of soil, from prayers at city council meetings to nativity scenes in public to launching cyber-lynch mobs on little old ladies who don’t want to bake cakes for gay weddings. Christians, on the other hand, often cave at the first sign of pressure. Douglas Wilson commented wryly on this habit on his blog in 2015: Whenever we get to that elusive and ever-receding “hill to die on,” we will discover, upon our arrival there, that it only looked like a hill to die on from a distance. Up close, when the possible dying is also up close, it kind of looks like every other hill. All of a sudden it looks like a hill to stay alive on, covered over with topsoil that looks suspiciously like common ground. So it turns out that surrendering hills is not the best way to train for defending the most important ones. Retreat is habit-forming. Now granted, as I’ve written before, Christians are often too busy raising their families and trying to live their lives to take a stand in the culture wars. For every baker or florist who gets targeted by gay rights activists, you can bet there are hundreds of others who quietly knuckled under to avoid becoming the center of a noisy lawsuit. But we need more men like Dr. Jordan Peterson. He may not be a Christian, but he is, as one writer so eloquently put it, “the frog that wouldn’t boil.” Each yard of ground we give up without a fight is another step closer to being backed into a corner. Dr. Peterson was willing to take a stand. He was willing to stop, look around, and say “Here. This is where I fight.” Each of us will have to make that decision sometime in the near future. And better now than later – it is easier to defend territory than it is to reclaim it. Jonathon Van Maren is the author of The Culture War and blogs at The theBridgehead.ca This article was first published in 2017....

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