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Song of Songs (A Christine Farenhorst Christmas story)

Where were you when I laid the earth's foundation?
Tell me, if you understand.
Who marked off its dimensions? Surely you know!
Who stretched a measuring line across it?
On what were its footings set,
or who laid its cornerstone –
while the morning stars sang together
and all the angels shouted for joy?
– Job 38:4-7

Chapter 1

There are innumerable, worthy symphonies which have been composed over the ages. Think of Beethoven's Eroica symphony, Handel's Pastoral in his great work The Messiah, Mendelsohn's Scottish symphony, Haydn's Clock symphony, and many other amazingly wonderful works of music. But the oldest and most beautiful of all symphonies is often forgotten.

Entitled Ephesians 1, it was written by the Trinity. An orchestration wrought before the beginning of time, it is a harmony par excellence. Its arrangement, which is found in the Holy Book, sings of the chosen ones, the ones who are blessed in the heavenly realms with every spiritual blessing in Christ. Its first performance took place in eternity.

Preludes resound.

****

When little Marsha Tennison enthusiastically raised her hand towards the ceiling to ask a question, even her thin pigtails danced with earnestness. “Pigtails,” Jason Brook mused, even as he nodded his head that she might speak, was a strange term. Little Marsha was anything but a piglet. The wispy curls which escaped from both her red barrettes were auburn; red freckles jumped about on her cheeks; and her bright, blue eyes were filled with joy at being allowed to talk.

"If the stars," the child began clearly in a well-modulated voice, "are the work of God's fingers, then He must be really big. But my eyes are not big enough to see all of the stars at night."

She stopped for a moment and caught her breath before continuing. "I was thinking that it would be a wonderful thing if you could catch a bus and climb up into the sky to get closer to the stars. You know, like Jacob's ladder."

Her voice petered out. Some of the children were giggling. The sound subdued her somewhat. "We will see God, I know," she added in a much lower tone, "when we die."

Samantha, one seat over from Marsha, gasped audibly. She was a sweet child too, but one steeped into supposing that a person could climb into heaven on a Ten Commandments ladder, certainly not on a bus resembling a Jacob's ladder. It was well-nigh three thirty and almost time to go home. Bible was the last subject on the agenda.

"It's a good thought, Marsha," Jason encouraged "And anyone who has ever looked at the multitude of stars at night will understand what you were saying."

Marsha beamed and settled back in her desk. She held one of her long, thin braids between the fingers of her right hand. A trusting eleven, as were most of the children in his Bible class, she was a dreamer. Jason smiled at the sea of upturned faces. Half of the faces were focused on him; the other half were focused on the clock.

"If any of you think God is small, then surely you will not expect Him to be able to do great things. But if you think, or rather know, that He is big, " he added, "and that the stars are the work of His fingers, then you will believe He can do mighty things. When we die," he went on, "we will see Him as He is. Even though we can't understand how that will be, Marsha, we know it is true because the Bible tells us so."

Samantha raised her hand and spoke quickly, almost before he could nod permission.

"But God is not a person, pastor Brook, so how can anyone think of Him as, well, as just plain big? Isn't that wrong?"

"Well, you are right in one way, Samantha. God Almighty is not a person as we are, although we should never forget that He took on our flesh in the Person of Jesus Christ. I think though, that what Marsha meant by her question was that God is mighty beyond what we can physically see and understand? I think she tried to say," and here he looked straight at Marsha who moved her head up and down vigorously all the while clasping one of her brown braids, "that it is amazing that the stars which are so high above our heads, were formed by the words of God's mouth and that the Bible actually calls the stars the work of His fingers. And how can it be possible that we, little and sinful people that we are, will eventually be able to see such a mighty and holy God."

Marsha blushed. They were fine words, the words of pastor Brook. She felt them inside but could not always iterate them clearly. But he had read her question rightly. Those were matters she thought about a lot. She would like to ask him to explain more things, but she dare not ask them now lest Samantha criticize that as well. Perhaps later. Her teacher winked at her and she blushed again.

"We have a very mighty God, Marsha," he added, "and He does not mind what we ask, as long as we ask questions on our knees, full of reverence."

"Can we ask Him anything?" Samantha suddenly said, not even raising her hand.

"Yes," Jason responded quietly and confidently, "anything at all as long as we ask sincerely and according to what He wills."

Another hand shot up. This time it was Penny, a twelve-year-old going on eighteen. When she had been given permission to speak, her truculent voice struck the wooden desks with a certain amount of bravado. "Well, I'd like to ask Him to give you a wife, pastor Brook."

A stillness descended on the classroom. Little Marsha stopped fidgeting with her braid and anxiously scanned her teacher's face for his reaction. Samantha turned around to raise her eyebrows at Penny. But Penny, unperturbed, went on. "I'd like to ask Him to give you a wife who doesn't mind that you limp. You need some looking after and your mother is getting older. Besides, everyone says a pastor shouldn't be a bachelor."

Jason held up his hand at this point to stop the inappropriate waterfall of words gushing out of Penny's mouth. He smiled at her even as he grimaced inside. "Thank you, Penny, for your concern. That's very kind of you."

Everyone stared at him - the girls sympathetically and the boys uneasily. He closed in prayer and then they trooped out.

****

It was mid-June and nearing summer vacation. Jason Brook taught two Bible courses at the local Christian academy every Friday afternoon. His first class consisted of the fourteen and fifteen-year-olds whereas the second class was comprised of eleven through thirteen year olds.

"Pastor?"

He startled and then smiled broadly. It was little Marsha who had returned to the room. There was no denying that she was one of his favorite students. She lived in his neighborhood and he often spoke with her. "Thank you for teaching me.... for teaching me that you can talk to God about anything. You are so helpful. And you know what," she added softly, "I never notice that you limp."

She flashed a grin at him and then she was gone, brown braids spindling behind her. Jason stood still for a moment, a small frown on his face. Even coming from a sincere child, a child who meant to comfort and build him up, the words hurt somewhat. He was thirty-six years old and in the sudden stillness of the classroom after Marsha's departure, he could hear his mother's voice, could hear it as clearly as if she were standing next to him. "You have a false sense of pride, son."

She'd said those words to him just last week, just before informing him that Gena Ardwick, the daughter of an old friend, had been invited by her for a few day's visit. His face must have shown dislike and apprehension because that's when he had been reproved. "You immediately suspect I'm setting you up and you retreat behind that shell of yours. There is no sin in having friends, Jason, and you need not look for me to be matchmaking behind every tree."

"You are right, mother," he had sighed, "and I apologize. I'll be a good host, I promise.

****

Later, after straightening out his desk and cleaning the blackboard, he picked up his briefcase and began his walk towards the bus stop. People, he reflected, as well as adults, were often most comfortable with the status quo, with the way things were always done. There was no denying that he sometimes fell outside the accepted status quo. Perhaps his childhood polio endowing him with this uneven gait, or perhaps the early loss of his father, had marked him. Yet these events had not been bad, he mused on, but rather had worked for his good, for had they not made him depend on His Creator more and more?

He breathed in deeply. Sure he prayed for a wife, prayed punctually as one might pray for good weather. But if it rained, the truth was that he was quite content to sit at home and read a good book, or to take a walk under an umbrella.

He vaguely remembered Gena Ardwick, the girl who would be stopping in to see his mother today. She had lived next door to his family years ago when he had been a boy about the age that little Marsha was right now. Gena had been a snippy, self-willed girl, if he recalled correctly, and he had not cared for her. She'd always been ready with an opinion and she had not liked either dogs or cats. Strange that he should remember the part about pets.

Unconsciously he shrugged as he walked. In spite of his mother's protestations to the opposite, there had been questionable female visitors in the past: a far-off distant cousin afflicted with a slight stutter; the organist's older sister over for holidays from Amsterdam; and the neighbor's orphaned, sewing pupil. He suddenly laughed out loud, switched the briefcase to his other hand and chided himself for brooding.

****

There were no other people waiting at the bus stop. Setting down his briefcase, Jason unashamedly stretched his tall form. Friday afternoons could prove to be long, even trying, but he enjoyed them - enjoyed the teaching and the interaction which he had with his students, even students like aggressive Penny.

Glancing at his watch, he expected that the bus would be along shortly. He'd known the bus driver for years. Sure enough, rounding the corner right on time, the front end of a grey bus turned towards him. Automatically he picked up his briefcase with his right hand while his left hand reached for a bus token in his pants' pocket. The bus smoothly slid to a stop in front of him and the door opened.

"How're you doing, Jake?"

"Great! And yourself, Jason?"

"Fine."

Smiles were exchanged and Jason habitually walked towards the seat where he was wont to sit. Only…someone else was sitting there.

It was a woman wearing a dark blue hat, a light blue sweater and a grey skirt. He saw this all in one glance. She nodded slightly when he caught her eye, moving past to a seat behind her. It miffed him a trifle that she was sitting in his spot, but he knew this was bordering on the ridiculous. Public transport was just that, public transport and the public could sit wherever they pleased.

Ten minutes later he stood up. His stop was next. He'd always counted it a blessing that he lived only a few houses away from the bus stop, especially during bad winter weather. The woman stood up with him simultaneously. She picked up a small leather suitcase from the floor and eased into the aisle in front of him walking towards the exit door. He could smell a faint scent of jasmine exuding from her person. The bus came to a halt. Stepping down, the woman turned in the direction of his house, leather suitcase dangling from her right hand.

It came to him suddenly, as he followed her steps, that this woman could be Gena Ardwick. But his mother had gone to pick her up at the train station in South Hanker. Maybe mother had missed connecting with Gena and the girl had taken matters into her own hands.

Sure enough, she was slowing down and peering at house numbers. Then, before Jason's very eyes, her heel caught in a crack of cement causing her to stumble and fall. The incident occurred right in front of his home. The small suitcase flew out of her hand and landed neatly at her side, but as he hobbled up behind to reach her, the girl had already scrambled back to her feet.

"Hey, are you all right?"

She nodded, but he noticed a shining in her eyes - unshed tears just like the ones his students blinked back after they had been given a very low mark or had inadvertently tripped over someone's feet in class. Reaching over to pick up her suitcase and putting her full weight on her left foot, the woman gave a small cry of pain

"I think you better lean on me."

Unquestioningly she took the arm he offered, reinforcing his notion that she was indeed Gena Ardwick. A surge of protectiveness washed over him. Shuffling up the sidewalk as she held on to him, she didn't say a word.

"What providence," he said, glancing at her as he spoke, "that I was just behind you, Gena."

She stared up at him. But then another tremor of pain passed over her face.

"I hope you didn't break anything," Jason went on, "We'd better get you to sit down quickly so we can have a look."

****

It was quiet in the hallway and the cat ran down the stairs to meet them, rubbing up against Jason's legs.

"This way to the living room, Gena," Jason spoke softly, "and I hope you don't mind cats now. Harry is a people cat and hates it when I'm gone. "

She shook her head as he led her through the hallway door into the living room, carefully sitting her down on the edge of the couch. Resting back, she smiled up at him wanly, her face very white.

"I think I'll put on the kettle for a cup of tea. Just sit for a minute before we have a look at that foot."

Propping up a pillow behind her back as he spoke, Jason expertly pushed a footstool in front of the couch. "There you are. Can you lift your foot up on it?"

She obliged and Harry jumped onto the couch next to her. It brought a tiny smile to her face and somehow this pleased Jason a great deal. He disappeared into the kitchen and pondered his next move. Hopefully, mother would be home soon and that would take the onus off himself. The situation was a bit awkward. She hadn't said a word so far and she was also a bit chunky or, as his mother would say, pleasingly plump.

The doorbell rang. Now who could that be? Striding back to the front door, he was surprised to see little Marsha standing on his steps. Grinning broadly, she was holding a tray of cookies in her hands. She lived only a few doors down from him. "My foster mother made these for you, pastor Brook, because you taught me all year and because you visit all the time."

"Well, thank you, and please thank your foster mother. That's very kind of you both."

A luminous idea struck him. He gestured that she step inside and when she happily obliged, he walked her past the closed living room door leading the child into the kitchen. Once there he spoke in a low tone.

"Marsha, I have a visitor in the living room and she's hurt her ankle. She's my mother's friend and will be a guest here for a few days. Would you mind helping me with her for a little while?"

The girl was all smiles and nodded eagerly. "No, pastor Brook, I wouldn't mind that at all."

"Thanks, Marsha, I appreciate that very much."

He pointed towards the living room and she immediately stepped back into the hallway, making her way to the living room. He followed her. Opening the door, they could see Gena bending over, trying rather unsuccessfully to take off her shoe. Marsha lost no time. She was by the couch and on her knees in a trice. Assisting nimbly, her small fingers undid the buckles, even as she spoke in a low tone. "My name is Marsha, but most people call me little Marsha because I'm not as big as I should be. What's your name?"

"Gena." It came out softly and it was the first word Jason heard her say. So he had been correct then in surmising that she was his mother's guest.

"Gena's a real nice name," Marsha went on, "and look, your shoe's off and that's good because I think your foot's a bit swollen. I can see it through your nylon stocking. Hope it doesn't hurt too much."

Arnica, thought Jason who was still standing in the hallway door, mother's arnica in the medicine cabinet would help right now. Turning, he made his way to the bathroom and checked cupboards until he found the arnica tube. To his disappointment, it was almost empty. He'd have to go to the pharmacy for a new tube. Maybe he should also offer aspirin with the tea for pain? He slowly walked back into the living room.

"Her foot's not broken, pastor Brook," Marsha called out cheerfully from the couch while stroking the cat's head, "You can wiggle your toes, can't you Gena?"

Gena nodded.

"That's fine," Jason said, very much relieved, "but I think I'll walk over to the pharmacy anyway to pick up some arnica. It's a good remedy for bruising and swelling. I can see from here you might have a bit of a bruise."

Gena shook her head. "There's no need for you to do that," she protested weakly.

"Not a problem," Jason waved away her protest, "Little Marsha, can you stay here until I come back? You can put the kettle on for tea and you know where the mugs are. You can also serve some of the cookies you brought along."

The girl nodded eagerly. "Sure thing. And I'll phone Aunt May to let her know I'm helping out."

Chapter 2

The symphony of Ephesians 1has a recurring theme. The consonance which weaves through its melody is that of predestination. With singleness of purpose, the notes, again and again, point to children adopted through Jesus Christ in accordance with His pleasure and will.

We don't always hear a theme until it is pointed out. But the truth of it is that election reverberates throughout Ephesians 1.

****

After little Marsha had telephoned her foster mother, she asked Gena if she wanted a cup of tea and a cookie. The woman smiled at the child standing in front of the couch. "You are eager to help. You're a very kind, little girl."

Marsha dimpled. "Any friend of pastor Brook is a friend of mine. And I'm sorry you hurt your foot. Shall I put pillows under it?"

The doorbell rang.

"Excuse me," little Marsha said.

She got up from the couch and stepped back into the hallway, leaving the door to the livingroom half-open behind her.

****

There was a coolness in the foyer and the child shivered before she opened the entrance way which Jason had locked behind him. Two women stood on the doorstep. They smiled at Marsha.

"Hello, it's a nice day isn't it?" One of the women, portly but gracious, extended the greeting.

"Yes," Marsha replied.

"Is your mother at home?"

"Yes," the child answered for the second time and without hesitation, "She is."

On the couch in the living room, Gena, who could hear each word, winced. The girl was lying. That was a whopper.

"Can we speak to her?"

"No, I'm afraid you can't."

The second of the two women coughed delicately into a hanky.

"And why will you not let us speak to your mother?"

"Because she's in heaven with the Lord Jesus."

There was silence on the doorstep for a long moment. Shifting her position on the couch slightly as she leaned forward, Gena strained her ears.

"I know," Marsha's voice reached her, "that you are Jehovah Witnesses because you come down the street a lot and start by saying that the weather is nice. Pastor Brook has told me to be careful about you."

There was another silence and then one of the women opened her purse, taking out a small tract. "Well, I'm sorry to hear about your mother, honey, but maybe I can leave this little booklet with you."

Little Marsha put her hands behind her back. "No, thank you," she answered clearly, "Jesus would not like me to do that. Pastor Brook told me that too. You see you don't know.... that is, you don't believe...." She stopped and took out her right hand, fingering one of her braids thoughtfully.

"We don't know or believe what?" Both of the women responded almost simultaneously, talking through one another and eyeing little Marsha with a mixture of both disdain and interest.

"That Jesus is God," little Marsha said, finishing her sentence carefully.

"He is god," this time the women spoke in unison, the back one trying to read the girl's face as she stood in poised in the doorway.

Unfazed by their scrutiny, Marsha responded once more. "No, He is not god. He is the only God there is and we can't say lies about Him. You see, God says, and I forget where He says it, ‘I am He and there are no gods with Me.’"

The two women looked at one another.

"Pastor Brook told me that too," little Marsha added as an afterthought, "and you might like to think about that. But now I have to stop talking to you because I'm helping out a friend who has a sore foot."

The two women turned and began to walk away, the first one shrugging as she left. But the second glanced back over her shoulder, giving Marsha a smile and a little wave. Closing and locking the front door carefully, Marsha made her way back to the kitchen. She plugged in the kettle and leaned against the countertop as she waited for the water to boil. When it did, she pulled the plug and made tea. Carrying a stone mug into the living room, she saw that Gena had taken her foot off the footstool and was gingerly bending over, rubbing it.

"How does it feel? Does it hurt a lot?" she asked sympathetically.

"A little bit, but it'll be all right, I think."

Marsha deposited the mug on the end table. "Would you like some sugar and milk with your tea?"

"No, that's fine. Thank you for your help and for making the tea."

Marsha sat down on the floor in front of the couch, resting her back against it.

"Tell me about yourself, Marsha."

Turning her face, Marsha stared up at her. "About myself? There's not much to tell."

"Why did you tell the women who came to the door that your mother was home when .... well, when you don't even live here?" Gena put her foot up on the footstool again as she spoke and reached for the tea.

"Well, my mother is at home. Only her home is in heaven. I did tell them that."

The clock ticked and Gena folded her hands cautiously around the hot cup of tea.

"I'm sorry, Marsha," she eventually said, as she put the cup back on the end table, "not having a Mom must be hard."

"No," Marsha answered rather matter-of-factly, "you needn't feel sorry for me, Gena. You see, I'll be seeing her soon."

Gena picked the cup up again. "What do you mean?"

"I've got.... I mean, I'm sick and right now I'm OK, but the doctor says...." She stopped and Gena could not take her eyes off the child, wispy braids dangling disconsolately on her thin shoulders.

"I'm sorry," she began again rather lamely, and then stopped.

"No," little Marsha repeated rather earnestly, "You don't have to be sorry."

"Can I comb and braid your hair, Marsha? I used to have long hair myself and I miss doing the braids. Maybe you can borrow a comb out of the bathroom. We just won't tell anyone."

Marsha smiled. No one ever offered to braid her hair for her. Her foster mother was too busy and her own fingers were a little messy. She got up and disappeared down the hall, reappearing shortly with a long blue comb.

"That's great. Now come and sit in front of me."

Marsha sat on the floor, eyes wide with expectation. Gena had moved the footstool and had positioned her sore foot at its side. Taking a tiny sip of her hot tea before undoing Marsha's braids, she began untangling the knots in the child's hair. Marsha blissfully shut her eyes as she leaned her shoulders against the gray skirt. Gena massaged the little scalp with the auburn hair, and listened to the clock ticking as she worked at fashioning a French braid around Marsha's head.

"Why," she suddenly heard herself saying, "Why are you not sad, or scared, or well, upset. You don't seem to be upset, Marsha."

The girl smiled, her eyes still closed. "Sometimes I am. I really am, "she admitted candidly, "But then I try to remember a story that pastor Brook told me. He heard it, or read it somewhere and then he told it to me."

"What was the story?"

The child stretched out her legs in front of her and took a deep breath as if she was about to plunge into a pool of water. Gena stopped braiding and listened, her hands resting on the child's head.

"Well, in the story there was a little girl. Maybe she was my age. This little girl was out on the street, sitting on the doorstep of a house in the middle of the night all alone. Someone came along the street and asked her, 'Little girl, why are you sitting there? Do you not have a house to live in?' She said, 'No, sir, I don't. I have no home.' 'Where is your mother?' 'My mother is dead,' said the little girl. 'Where is your father, then?' 'I have no father,' she replied. 'Have you no home at all to which you can go?' 'No,' answered the little girl, and she shivered. You see, Gena, it was night and she was shivering with the cold."

Marsha stopped and unexpectedly turned her head, causing Gena to cluck in distress as auburn strands of hair flew out of her hands. Marsha apologized, even as she spoke. "I'm sorry to have moved, Gena, but are you not very sorry for this little girl?"

Gena moved her head up and down even while she was trying to sort out the wisps of hair that had broken loose from the French braid. She was, indeed, both puzzled and fascinated by Marsha's account. Satisfied that her audience was paying attention, Marsha positioned her head forward again and went on.

"Well, I was sorry for this little girl too when pastor Brook told me this story. It was so sad. I think I even cried. Then pastor Brook said to me, 'In a way many people in the world are like that little girl, Marsha. Although they have a home for their bodies, they have no home for their souls. And at night they sit on the doorsteps of the world and their souls have no place to go.'"

It was quiet for a bit. Gena was intrigued. She prodded the child with her good foot.

"Go on, Marsha. There must be more to this story."

And Marsha continued. "Then pastor Brook said, 'I know you love the Lord Jesus, Marsha, and because you love the Lord Jesus, your soul does have a place to go. You have God for a Father and His Son Jesus has made a home for you in heaven where there are many, many rooms for His children.'"

Marsha stopped her narrative again and rubbed her right hand along the carpet.

"Is that the end of the story?" Gena asked in spite of herself.

"No, it isn't. Only when I get to this part, I often cry, you see, and I don't like to do that in front of other people. But I'll tell you the story to the end."

Marsha's right hand stopped caressing the carpet and she pushed her shoulders back so that they touched Gena's stomach.

"Yes?" Gena encouraged.

"Well, I'm guessing you think that I'm the little girl in the story, sort of. But actually, my story is just a bit different. In my story I'm sitting on the doorstep of heaven. An angel stops by and asks me if I have no house to live in and I answer him, 'Yes, sir, I do have a house. It is my Father's house and He is making a room ready for me in His house.' And after I tell the angel that I believe that Jesus is God and that He has died for me on the cross, he smiles and opens the door for me behind the doorstep and tells me that he knows that my room is quite, quite ready."

Marsha's voice trembled with the telling of the last sentence and after she stopped speaking there was only silence again and the constant ticking of the clock.

"I see." But Gena didn't see. Her hands came away from the hair and rested in her lap. The flat-bosomed, trusting eleven-year-old sitting on the floor in front of her, with a tiny French braid crisscrossing her head, suddenly seemed lovely beyond comparison. Inexplicably she was jealous. She could not fathom it.

"Maybe you will get better," she offered, "and then you will not...."

But she didn't finish the sentence, because she didn't know how to finish it. Marsha turned and looked up at her.

"Are you all right? Is your foot throbbing?"

"No, actually it is feeling quite a bit better and I should be going now. I've stayed way too long as it is."

"Stayed too long?"

Marsha's voice was surprised and she scrambled to her feet even as she continued to speak. "But you just got here. And pastor Brook's gone to get some medicine to put on your bruise to help you. And his mother is not even home yet."

"But I think I can walk now," Gena answered, and to prove it she stood up as well.

Indeed, her leg was able to bear weight and she took a few steps.

"But where are you going? Are you not supposed to stop and visit here for a few days?"

"No, whatever made you think that?"

"Pastor Brook. He told me you had come to visit his mother for a few days. She should be home soon, I think."

"His mother! But I don't even know his mother and I don't know pastor Brook either."

"But you came into their house!?" Marsha could not comprehend the way things were going. She watched in amazement as Gena slowly but purposely limped towards the front door.

"But why did you come in if you didn't know who lived here?"

Gena's fingers were wrapped around the door handle. "I don't understand it myself, little Marsha. I think it was because he knew my name."

"Your name?"

"Yes." Gena winced even as she spoke. "And now, little girl, perhaps you can call me a taxi."

Chapter 3

Sometimes the Ephesians1 theme appears to be lost. Raucous notes and cacophony seem to drown out the sweeter airs. But, as in many musical compositions, there is frequently a coda, a conclusion, a postscript, a postlude as it were. And the Ephesians1postlude is praise – praise of the glory of the grace of God. Listen carefully.

****

It was only a half a year later that little Marsha's funeral took place. Conducted by pastor Brook, it was in the church he shepherded.

There were not very many people who came to the funeral. The school Marsha had attended, the same school at which Jason taught Bible every Friday afternoon, did come out in full number. The children and teachers had been given leave and they sat in the front pews. As well, a few members of the congregation showed up. Some had known little Marsha; others were curious.

The coffin stood in front of the pulpit. It was a small coffin. Made of white pine, smooth and shiny, it would not be very heavy for the pallbearers. It was snowing lightly outside and Jason's text fell with the snow: "For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God."

"Little Marsha had faith," Jason said and his voice faltered.

It faltered because even as he spoke he could not fathom why this child, who had been so wholly trusting in her Lord, might not have lived a longer life, might not have had the possibility of being a mother in Israel. Of such, indeed, they had much need. He studied the young faces in front of him, and he preached. He preached the Gospel of Jesus Christ. He always did. But the why of the coffin continued to confound him even as he spoke. And through his sentences he saw a little girl with two wispy, auburn braids dancing her way up his sidewalk to tell him some new wonder that she had thought of during that day.

****

Afterwards, when the “amen” had fallen, opportunity was given for classmates and others to speak. Jason issued the invitation and waited. A long silence hung over the sanctuary. He did not think it likely that any of the children would come forward and certainly did not expect any of the adult members to speak. So few had really known little Marsha.

But just as he was about to conclude the service, a figure at the back of the church stood up and began a lonely trek towards the front. Jason strained his eyes. It was a woman and he did not know whom it was. He did not recognize her and neither did any of the people in the pews. They all watched her advance. She was uneasy. Everyone could sense it in her uncertain gait and yet she continued her walk to the pulpit. Having reached it, she sighed, glanced upward and proceeded to climb the steps. The lectern seemed to give her some measure of security, for she gripped the wood with both hands. It was only when Jason handed her the microphone and caught the scent of jasmine, that he remembered her.

"Hello," she began, addressing the people in the pews.

The voice took Jason back to a summer afternoon earlier that year, an afternoon in which someone had taken his seat on the bus.

"You don't know me," her voice went on.

Jason sat down in the chair behind the pulpit. He could see that the woman was taking a deep breath before continuing. "I had the pleasure of meeting Marsha, or little Marsha, as she told me people called her, a number of months ago."

In a row of children on the second bench, Penny nudged Samantha. "She's a nice looking lady."

"Shh," Samantha whispered back.

The woman's voice stilled both of them. "I apologize if my story seems a bit stilted, but I'm not a trained speaker like your pastor here behind me."

Jason looked down at the floor.

"I'll introduce myself and hope that you won't all leave after I do. My name is Gena and my second name is not important. I am, or I should say, I was," and here her voice faltered, "a prostitute."

A palpable hush fell on the sanctuary. Penny pinched Samantha. "Do you know what a prostitute is, Sam?"

Samantha pinched her back. "Quiet."

"About a half a year ago, I hurt my foot in front of your pastor's house. Summer had just begun. It was a beautiful day. Your pastor did not know me, but when I hurt my foot in front of his home, he took me inside and ...." She stopped speaking. Someone coughed in the back of the church, but on the whole it was deathly quiet. Only the coffin spoke through the stillness proclaiming that little Marsha was dead.

"My parents divorced when I was about Marsha's age. My father left and my mother was given custody. Not that it meant anything. She was always gone. When I came home from school every day there was no one."

Both Samantha and Penny listened with rapt attention. Indeed, the whole church was fixated on the figure in the pulpit. Gena was wearing a blue coat. Open at the collar, a grey scarf covered her neck. Jason's eyes had lifted from the floor and were now riveted on the back of Gena's head.

"I'll spare you the details of my tumultuous teenage years. There were parties, drugs and boyfriends. I know now that I was looking for love, for some semblance of acceptance. I wanted someone who was interested in me, someone who would...."

Samantha and Penny without being aware of it, were leaning into one another.

"My mother eventually threw me out when she came home one day and found me drinking with several boys."

The silence into which Gena's words were spoken became louder. "The day that I spoke of, the day that I hurt my foot and your pastor took me in, that was the day I was on my way to have an abortion. Only I had gotten the address mixed up and had gotten out several stops too early."

Gena took a kleenex out of the pocket of her blue coat and blew her nose. Jason felt an incomprehensible bond with the girl. He did not know why. Everything he stood for had been repulsed by her. And yet here she was on the pulpit, confessing sins.

"Little Marsha came to the door to bring your pastor some cookies. She came inside and introduced herself to me. When he left to buy some ointment for my foot, the child made me some tea and then, well then we talked together."

Jason could see his mother in the fourth row. Her eyes were lifted attentively towards the girl, the girl whom he had supposed was Gena Ardwick. The real Gena Ardwick, it turned out, had not shown up at all because she had caught influenza. Strange that this girl's name had also been Gena.

"Little Marsha told me that she was ill and that she would probably not live much longer. She was right, wasn't she?"

Everyone's eyes automatically shifted to the small, white coffin in front of the pulpit. Samantha remembered with a pang of conscience that she had ridiculed Marsha when she had asked Pastor Brook how she could see God when she died, because God was so big that He had made the stars with His fingers. She shivered a little.

"Marsha was a very special girl," Gena's voice broke over the sentence and Jason could see that her right hand clenched the kleenex which she still held. "She had a gift - and that gift was faith. She believed with all her heart and ...."

Her voice broke again and Jason fought the urge to go and put his arm around her.

"The truth is," Gena went on, "that God used little Marsha in my life. When I told her that I was leaving and that it was only by chance that I was there in pastor Brook's home, she called a taxi for me. Then she persuaded me to sit down on the couch again and she sat next to me."

Penny and Samantha and the other children held themselves rigidly quiet, waiting for Gena to finish a story of which they could not guess the ending.

"I say she sat next to me, but the actual truth was that she leaned into me. 'I like you, Gena,' she said, 'and I wish you could be a foster mother to me. I've had about six, you know.' 'Six?' I asked her. 'Yes, six and some of them were quite nice. But I'm always moving to another place. I guess it's hard to have someone like me who is in the hospital a lot.' And then Marsha added something else. She said, 'I think you will be a good Mom to this baby you are having, Gena. That is a really lucky baby to have you for a Mom.'"

A child cried in the back of the sanctuary and was shushed by its mother. Gena stopped for a moment and blew her nose again.

"I said, 'Marsha, how do you know I'm expecting a baby?' And she lifted her head from my shoulder and looked up at me. 'I felt the baby kick,' she said, 'when I leaned against you and you were doing my hair. My shoulders felt your stomach and I felt a little kick and I thought the baby must be so nice and cozy and safe in there. My last foster mother was expecting a baby too and she let me feel her tummy.' "

Samantha felt a tear slide down her cheek. She let it slide right down to her chin. Then she took the back of her right hand and wiped it off. Penny cast a sidelong glance at her and then put her hand on Samantha's knee.

"I told Marsha that she was right, that I was expecting a baby. 'What will you call it?' she asked. I told her that I didn't know. 'Perhaps, you can call it little Gena,' she suggested."

Gena shifted her position behind the pulpit. Bending over, she put her elbows on the lectern, supporting her face with her hands for a moment. Then straightening up again, her gaze went up and down the pews.

"Then Marsha asked me the most important question anyone has ever asked me. She said, 'You do believe in the Lord Jesus, don't you Gena? Because if you don't, I'll never see you again.'”

She stopped and looked down before she continued."I have to tell you all very honestly that I did not believe in God at that time, let alone His Son Jesus. And I told her so."

The ceiling lights flickered on and off and back on. In the distance a car honked its horn and white snow still fell past the sanctuary windows.

"Then Marsha did what no one has ever done for me before. She wept for me. Curling into my side, she sobbed her heart out. I hugged her but she would not be consoled. She kept on crying. Eventually she managed some intelligible words and these words were: 'I don't want you to be lost, Gena, I want you to come to the doorstep of God's house just like me.'"

And Jason thought of all the sermons he had preached, of all the benedictions he had given, and he knew that not one of them came even close.

"The taxi driver came to the door then, and I stood up. My shoulder was wet, wet with little Marsha's tears. I never saw her again."

Gena was finished. She stepped back from the lectern and moved towards the pulpit steps. But then, as if she had forgotten something, she returned. It was for the postlude.

"Oh yes," she said, "I do want you all to know that I will see her again. And so will Faith, my little daughter. Faith, who was born the day little Marsha died."

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Living out Lord’s Day 1: a Cuban story

“For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future.” – Jeremiah 29:11 ***** We make plans, many plans and yet God has other plans for us. For 14 years, Luis had laid on his bed. He had broken his back in a motorcycle accident and now spent his days just lying on this bed in an eight-by-eight-foot room, built out of concrete blocks, in the back of his parents’ property. Some years ago my husband Andy and I had made a trip to Cuba, and we became aware of the great need for Bibles and study books for the pastors there. So we began to make regular visits, providing those things, along with other much needed articles. We’d been told about Luis – we knew he had a Bible to read, but we were told he needed glasses. We had glasses for him, but could not find Luis. We had been told his house was within one kilometer of the hotel that we would be staying in. We asked every one if they knew Luis, the man with the broken back. It took us three trips to Cuba before we met someone who remembered him and took us to his "forgotten prison." He was overjoyed with his glasses and asked for his Bible to loudly read to us. His dirty mattress had no sheets. He wore rags. Just him, his Bible, his cot and one chair in this room. But his joy shone out of his eyes. Andy and I just cried, for him, and for his joy. Two years later, someone gave us a copy of the Heidelberg Catechism….in Spanish! We decided to give it to Luis. We also took him four more books we had found at Value Village. How happy he was with those books. Then he opened the Catechism at Lord's Day 1 and started to read. What is your only comfort in life and death? That I am not my own, but belong with body and soul, both in life and in death, to my faithful Saviour Jesus Christ. He has fully paid for all my sins with his precious blood, and has set me free from all the power of the devil. He also preserves me in such a way that without the will of my heavenly Father not a hair can fall from my head; indeed, all things must work together for my salvation. Therefore, by his Holy Spirit he also assures me of eternal life and makes me heartily willing and ready from now on to live for him. Luis started to cry. Tears were flowing down his face and he was praising God at the same time. "This is what I believe!" he kept saying. We cried too. We had sometimes thought and said that all those old writings and confessions were so out of date and no longer applicable to our lives. And now this! We prayed together being so very aware of the hand of God. Two years later we again stood at his bedside. Again we had more books and sheets for his bed, plus clothing for him. He could hardly contain his joy when he saw us, not because of us, but because of what he had to tell us: "I have studied this book and all that is explained to me in this Heidelberger. I also explained to the only friend who has visited me all those years!" And he went on to tell us that this friend now had completed the study and was attending church, for this friend had become a believer. He told us that he now understood the plans God had had for him. That he had been privileged to help bring a friend to faith. It was not to harm him, but to strengthen him and others in their faith. A year later, shortly after we visited him and knew his time on earth was coming to an end, he succumbed to bedsores. Thankfully, we had a chance to say goodbye to this faithful child of God. For now, he rejoices before God's holy throne. A Portuguese translation of this article can be found here....

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Stepping into the story: Hamlet with a happy ending?

It all starts with an invitation from the Grade Twelve English teacher, Tom Van Swift, to come and enjoy the final field trip of the year, just before graduation. When the students meet in the school foyer at the beginning of the school day, Mr. Van Swift tells them to take the elevator to the second floor. When the seven students, along with Mr. Van Swift, arrive at the second floor, they find the room (which should be the library) to be pitch-dark. “Where are we?” asks Adam. Mr. Van Swift answers, “I made a few minor modifications to the elevator. You’re now in some other dimension – of sight, of sound, of mind.” The track star of the bunch, Barbara, replies with a wit just as quick as her feet, “It’s a little too dark in here for The Twilight Zone. Can we please get some light?” "Lights… and action" So, Mr. Van Swift calls, “Lights… and action,” and that is the last the class sees or hears of him for some time. What they do see, in fact what they are standing on, is the battlements of a medieval castle, in the dying light of early evening. They themselves are dressed in Elizabethan clothes, and the man standing before them looks very familiar… “Hey, wait a minute, you’re William Shakespeare!” exclaims Cedric. “Yeah,” says Isaac, and adds, “and this is a re-creation of one of your plays. Hamlet, right? ” Suddenly, Johanna speculates, “Is this, like, a time machine?” “Forsooth, forsooth,” laughs Shakespeare. “Hinder me not, and I will repay your queries with what wit I can muster, in proper order. First, I am indeed the Bard of Avon, William Shakespeare. And this is – as you have truly divined – what you call a… re-creation of part of my own favorite play, Hamlet. Howe’er, as to whether this is a… time machine, I know not what thou dost speak of.” “Well, that’s a little hard to explain,” says Muriel. “But… why are we here?” “Fairly asked, young maiden, and ’twill be fairly answered,” says Shakespeare. “Over the centuries that my plays have been performed – and studied – in your schools, I have oft heard complaint and protest (methinks, too much) over the ending of my favorite play. It seems that people, especially students, bewail the death of my sweet prince Hamlet as much as I often do.” “Yeah, why should he die?” asks Oliver, who played the Emperor in the school production of The Emperor’s New Clothes. “My character’s vanity was a tragic flaw, just like Hamlet had… but he didn’t die from it.” “Aye, but your play was a comedy, was it not?” counters Shakespeare. “In a tragedy, as oft in the real world, life must, alas, be lost when once we leave law’s limits. There is a way to save my Hamlet, but first let us scan this closely: What brings Hamlet headlong to his deadly destiny?” “Well, some say Hamlet’s weakness was indecision,” rejoins Oliver confidently, “but Mr. Van Swift says that he read a Christian book that said his real flaw was being too vengeful.” “Well, if what thou sayest be truth,” Shakespeare replies, “it is certainly clear that vengefulness deserveth death. Still, do you wish to seek to save my Hamlet? Is our quest to be, or not to be?” Muriel hesitantly answers, “To be, I guess. What do we need to do?” Shakespeare explains, “Paint for me how my Hamlet was too vengeful.” “I think I know,” replies Johanna. “Is it partly that he resents his uncle Claudius for getting married to his mother so soon after his father’s death? That makes Hamlet only too ready to believe that Claudius poisoned his father for his throne, right?” “Yeah, that’s right,” says Isaac. “And then Hamlet doesn’t accuse his uncle publicly, but starts acting like he’s some kind of private eye.” “Yeah, and he doesn’t even tell his best friend what he’s thinking, but goes on a personal vendetta against Claudius and his servants,” says Barbara, who also quickly accuses Hamlet of fleeting love toward his girlfriend: “He even treats Ophelia badly ’cause he thinks all women are like his mother – disloyal to their true love.” “Don’t forget that Hamlet won’t kill Claudius when he thinks Claudius is praying, because he wants to send his uncle not just to death, but to hell. Now that’s vengeful!” concludes Adam. “And thou hast not even mentioned that Hamlet hath innocent blood on his hands, either by mistake or by malice, when he killeth Polonius, Rosencrantz, and Guildenstern,” says Shakespeare, “because he believeth they are working with Claudius against him.” “I know,” says Mr. Van Swift finally, stepping out from behind a pillar. “And this battlement is where it all starts, when Hamlet sees his father’s ghost on a moonless night just like this one. But now, how about changing the ending?” “Well, as I wrote the ending,” Shakespeare replies, “Hamlet dieth when Laertes, the son of the old man Hamlet killed, stabs Hamlet with a poisoned sword in a fencing competition arranged by Hamlet’s uncle Claudius.” “We know that,” says Mr. Van Swift. “However, because this is not a time machine, but a mind machine, you simply have to rewrite this original manuscript I just found in my hand, with this quill pen I just found in my front shirt pocket, and the ending of every copy of Hamlet in the world will be changed.” “O brave new world, that hath such cunning wonders in it,” says Shakespeare. “There is only one way in which thou hast overleaped thyself, Mr. Van Swift. My play is, and should be, a tragedy. If Hamlet doth not die for his tragic flaw, then someone else must die willingly in his place.” Startled, the class hears Mr. Van Swift say casually, “So write somebody in to step in the way of the poisoned blade. How about that pompous Osric guy?” “But, Mr. Van Swift,” pleads Shakespeare, “how can I ask one of my characters to die willingly for the sins of another? That is not right. Besides, Osric has his own faults to be punished for. He cannot stand in for another. No, there is only one person who can save Hamlet – his maker… me.” A quick rewrite Now it is Mr. Van Swift’s turn to be dumbstruck. “You? You’re willing to die for Hamlet? But you’re a person, created in God’s image. He’s only a character.” “Be not so hasty in thy reasoning. The person of Shakespeare is not in peril. My soul is not here. Its destiny rests in God’s hands. What I would lose is my reputation, my glory. If I write myself into the script to save Hamlet, the name of Shakespeare will disappear. No-one will ever again know who really wrote Hamlet or Midsummer Night’s Dream or any of my more than thirty other plays. In fact, no-one will even know whether or not all my anonymous plays were written by the same person. In the public mind, my sweet prince Hamlet will live on, as he should, but Shakespeare will vanish.” Mr. Van Swift is paralyzed in horror as Shakespeare takes the manuscript and quill and begins to insert some lines for a character named… William of Avon… who overhears Claudius’s plot; is captured; escapes; and at the last minute warns Hamlet, but is stabbed by the poisoned sword himself. Even as Shakespeare writes, his features change. His face grows younger, more like his earlier actor self. Then he begins to fade as the scene in the mind machine changes to a royal palace in the middle of a fencing match between Hamlet and Laertes, with a roaring fireplace at one end of the room, and the rewritten manuscript lying near it. The class sees a new character, a sort of young-looking Shakespeare, rushing in to warn Hamlet. Just before “William of Avon” can step in between Hamlet and his opponent, Mr. Van Swift screams, “No!” and hurls the rewritten manuscript into the blaze in the fireplace. The flames seem to fill the room for a moment, and everyone’s eyes close against the glare. The last act When the students open their eyes, they are back on the castle walls, with the “old” Shakespeare chuckling as he rebukes their teacher: “Really, Mr. Van Swift, I hope thou hast learned something from all thy meddling with literature. Art thou not a Christian? Yet thou art shocked when I am willing to treat one of my sinful characters, whom I had made, as a friend. Doth not God do the same for His people? Jesus said, ‘I no longer call you servants, but friends.’” “Yes, but to have Shakespeare’s name disappear!” says Mr. Van Swift. “It’s unthinkable! There is glory and majesty in that name!” “The Son of God had far greater glory and majesty,” counters Shakespeare, “but He did not count His equality with His Father as something to be greedily held on to. Rather, He gave up His glory and humbled Himself unto death. He was willing to step into the story He had written as one of the Persons of the Tri-une God, rather than let it simply perish in the flames – as you were only too willing to let happen.” “But what good is all this to our Grade Twelve students?” replies Mr. Van Swift. “I was trying to show them how they have the power to change things, and you’ve just shown them that everything stays the same.” “Actually, Mr. Van Swift, thou shewest them that when thou did not let me change the play. However, thou also revealed what a great and terrible thing it is for the Maker to step into His own story. Meditate upon that for a while, as thou ponderest also how to respond to the love of the Divine Storyteller.” “This all reminds me,” says Mr. Van Swift, slowly, “of Philippians 2. One way to respond to a God who steps into His own story is ‘with fear and trembling,’ as we ‘work out’ the roles he has set for us in the story He has written for us.” “Now that, forsooth, is an ending worth keeping,” says Shakespeare, as both he and the castle begin to fade. “Remember me,” he says faintly, with a ghostly grin, as the students find themselves in their own school library. “So, class,” says Mr. Van Swift. “Not what I meant to teach, but remember this as you graduate from our school. God the Son, who with God the Father and the Spirit is our Maker, gave up His glory and stepped into His story to save us, calls us His friends, and now enables us to carry out, with fear and trembling, the parts He has given us, in His-Story.” Jeff Dykstra admits that C. S. Lewis thought of making Shakespeare a character in his own play first – as a symbol for the Incarnation. However, Jeff wrote it as a story first....

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A history of Healthcare...and why Christians have done it different

Within a short time span hospitals and medical care have greatly changed. In fact, today a man of seventy can justly claim that more medical progress has been made in his lifetime than in all of previous history. This medical progress forces us to cope with issues our forefathers never faced. The most common and most pervasive issue is how new medical science has transformed medicine: it used to be about caring for a person; now it is about curing a disease. According to this new philosophy, when someone is faced with a medical problem, everything that can be done ought to be done, no matter what – they are treated as an object to be fixed, rather than a person to be helped. That’s why it is important to understand the Christian origin of hospitals, and the Christian view on healthcare. We have an important message to share with the world. We can show them what true compassion is about. HEALTHCARE MENTIONED IN THE BIBLE The medical profession is an old one, and physicians were unquestionably a visible part of society in Bible times. Scripture refers to the medical practice both favorably and disdainfully. Job gives a passing reference to doctors when he refers to his comforters as "worthless physicians" (Job 13:4). Charlatans, magicians, and witchdoctors were to be driven from society and avoided at all costs (Lev. 19:31; Deut. 18:10). However, doctors like Luke (the author of Luke and Acts) were respected men (Col. 4:14). In the New Testament, Jesus is the Great Physician. He was concerned not only with humanity's spiritual condition but also with its physical state. He did not teach that we should accept suffering stoically; He saw it as an enemy which must be fought. He was also involved in the lives of people who were in a situation of distress. All four Gospels reveal that, along with his teaching, He healed many. He showed compassion to the multitudes (Mark 8:2) healing the sick, opening the eyes of the blind, and making the lame walk, and the deaf to hear. When Jesus healed a woman on the Sabbath, his reply to the criticism was: "Should this woman... not be set free in the Sabbath day from what bound her?" (Luke 13:16). Jesus expected his disciples, along with their teaching, to also heal: "He sent them out to preach the kingdom of God and to heal the sick" (Luke 9:2). He told his disciples when they looked after the sick, they were caring for Him (Matt. 25:36). HEALTHCARE IN THE EARLY CHURCH This exhortation of our Lord did not go unheeded. And as the early Christians were dispersed throughout Asia Minor, largely as a result of being persecuted, we find them engaged in healing in addition to their preaching and teaching. History shows that these early Christians did not only oppose abortion, infanticide, and the abandonment of infants, but they also nurtured and cared for the sick, regardless of who they were. Christian or pagan, it made no difference to them. Bishop Dionysius (approximately 200-265 AD) tells us that Christians, when it came to caring for the sick and dying, ignored danger to themselves: "Very many of our brethren, while in their exceeding love and brotherly kindness, did not spare themselves, but... visited the sick without thought of their own peril... drawing upon themselves their neighbors' diseases, and willingly taking over to their own persons the burden of the sufferings around them."  HEALTHCARE IN PAGAN GREECE AND ROME The world the Christians entered during the Greco-Roman era had a colossal void with respect to caring for the sick and dying. The Greeks built large temples in honor of their numerous gods and goddesses, fashioned statues of all sorts, and wrote a wide variety of illuminating literature but never built any hospitals. The Romans were subject to most of the same illnesses and ailments which afflict us today but diseases which are minor problems today were often life-threatening then. Because cure rates were low, they distrusted doctors or even scorned them. And their skepticism is easily understood. Anyone could call himself a doctor – there were no licensing boards and no formal requirements for entrance to the profession. The Roman scholar Pliny the Elder (23-79 AD) said: "Medicine is the only profession, by Jove, where any man of the street gains our immediate trust if he professes to be a doctor; and yet surely no lie would be more dangerous. But we don't worry about that; each one is lulled by the sweet hope of being healed." The key difference between the early Christians’ attitude toward the sick and the Greco-Roman attitude is their conflicting worldviews. The American church historian Philip Schaff summed it up well when he said, "The old Roman world was a world without charity." Dionysius vividly described the behavior of non-Christians toward their fellow sick human beings in an Alexandrian plague in about AD 250. The pagans, he said: "thrust aside anyone who began to be sick, and kept aloof even from their dearest friends, and cast the sufferers out upon the public roads half dead, and left them unburied, and treated them with utter contempt when they died." No wonder the pagan world took note when the early Christians appeared on the scene and started caring for the sick and dying. THE HISTORY OF HOSPITALS Hospitals in the Western world owe their existence to Christian teachings and Christian culture. Charity hospitals for the poor did not exist until Christians founded them – these Christian hospitals were the world's first voluntary charitable institutions. Out of compassion for the sick and suffering, Christians felt that something ought to be done. It is very important that we should keep this point before us. Secularism, which has such a negative and condescending attitude toward Christianity, should be reminded of this history. The first ecumenical council of Nicea in 325 AD directed bishops to establish hospices/hospitals. Although their most important function was to nurse and heal the sick, they also provided shelter for the poor and lodging for Christian pilgrims. They were prompted by the early apostolic admonition by Christ's command that Christians be hospitable to strangers and travelers (1 Pet. 4:9). The first hospital was built by St. Basil in Caesarea on Cappadocia about 369 AD. It was one of a "large number of buildings with houses for physicians and nurses, workshops, and industrial schools." The rehabilitation units gave those with no occupational skills the opportunity to learn a trade while recuperating. Deaconesses worked as nurses, visited the sick and the poor, and contacted pastors for spiritual care when deemed necessary. Christians searched for the sick in the city, and the latter were brought to the hospital. In about 390, Fabiola, a wealthy widow and associate of St. Jerome (347-419 AD), built the first hospital in Western Europe, in the city of Rome. By the sixth century, hospitals had become independent of bishops and were linked with monasteries. For many monasteries, the hospital was as much an essential part of the complex as a dining room, sleeping quarters, and the church. Monasteries without a hospital usually had an infirmary and herb garden which also enabled them to tend to their sick brethren and members of the general public. The love for Christ was their motivation. "Care of the sick," states the Rule of St. Benedict, who founded the great Benedictine Order in 527, "is to be placed above... every other duty, as if indeed Christ was being directly served by waiting on them." In our time when so much is said about the "glorious past of Islam," it is interesting to note the impact of Christianity upon Islam's health care. In Under the Influence: How Christianity Transformed Civilization Alvin J. Schmidt observes that nearly four hundred years after Christians began erecting hospitals, the practice drew the attention of the Arabs in the 8th century. Impressed with the humanitarian work of Christian hospitals, the Arab Muslims began constructing hospitals in Arab countries. This demonstrates once more that Christianity was a major catalyst in changing the world, even beyond the boundaries of the West. In the course of time Christian hospitals were founded in many countries across the world. I will mention only a few. St. Bartholomew's, the oldest British hospital, was started in 1123 by Rahere, Court Jester to Henry I, when he founded a religious order. St. Thomas's Hospital, the second oldest, was opened in 1213 by Richard, Prior of Bermondsey, against the wall of his monastery. Most of the work was performed by monks and nuns. In 1524 Hernando Cortes, the Conquistador, founded Jesus of Nazareth Hospital in Mexico City, which is still operative today. As early as 1639 Ursuline nuns established a hospital for French colonists in Quebec. In 1801 there were only two hospitals in the United States. The one in Philadelphia was founded by the Quakers in the first half of the 1700s.  NURSING When Christians introduced hospitals, it was, of course, necessary that the sick be nursed. But little is known about those who first took on the nursing role. Most of the evidence, though sparse, indicates that widows and deaconesses commonly served as nurses in early Christian hospitals. They can be compared to social workers and home care nurses of today. Paula (347-404), a female associate of St. Jerome, was essentially a nurse. But in 533 the Synod of Orleans abolished the office of the deaconess and her functions were taken over by the monastic orders. In the 12th century, the Knights Hospitalers of St. John, a military order of the Crusaders, recruited women to serve as nurses to care for leprosy patients in Jerusalem. The physician and medical historian Fielding Garrison once remarked, "The chief glory of medieval medicine was undoubtedly in the organization of hospitals and sick nursing, which had its organization in the teaching of Christ." In 1822 a young German pastor, Theodor Fliedner in Kaiserwerth, tried to revive the function of deaconesses by recruiting women from the middle and upper classes who were willing to work with the spirit of Christian sacrificial love. They were carefully selected and trained. This ministry led to the establishment of deaconesses hospitals, which provided spiritual and physical treatment for the whole person. When Fliedner died in 1864, thirty-two Deaconesses' houses and 1,600 Deaconesses were spread throughout Germany, Asia Minor, and the USA. Florence Nightingale, the "Lady of the Lamp," making her rounds at night. Florence Nightingale (1820-1910), known as "the Lady of the Lamp" became a reformer of hospitals and the founder of modern nursing. Her interest in medical matters horrified her mother, who frustrated her attempts to gain nursing experience at Salisbury Hospital in 1844. Nevertheless, although nursing was considered unsuitable for a woman of respectability, she spent three months at Kaiserwerth in 1853. In the same year she visited the Sisters of Charity in Paris. These visits made a deep impression on her. She became famous for her work in the 1854 Crimean war. She was invited by the British government to take a team of nurses to aid wounded and soldiers. She selected thirty-eight middle-aged nurses from several religious orders and included eight who had nursed cholera cases in the Plymouth slums. This small number of willing workers were sent to the huge base hospital at Scutari across the Bosporous from Constantinople. To this hospital came boatloads of sick and wounded. The conditions in this military hospital, which was no more than a collection of dirty barracks lacking all medical equipment, defies description. But with scant resources, Nightingale and her assistants did their utmost to change the awful unsanitary conditions for the better. Nightingale developed new treatments, made ward rounds daily, even if it meant being 20 hours on her feet. The stricken soldiers – upwards of 5,000 at one time – soon regarded her as a saint, an angel sent to save their lives. Upon her return from the Crimean War in 1856 she became a national hero and an authority on hospital care. The money the grateful nation gave to her was mainly used to found a school for nurses in the St. Thomas Hospital in London. Her Notes on Hospitals published in 1859, were widely read, as were her Notes on Nursing, published the same year. The two books recommended better sanitation, construction, and management of hospitals. Her prime aim in life was to secure the effective training of nurses. By the 1880s and the 1890s nursing had established itself as a suitable and respected career. WHY DID CHRISTIANS TREAT THE SICK DIFFERENTLY? So it was clear Christians treated the sick differently… but why? There are two reasons. 1. IMAGE BEARERS OF GOD The way doctors answer one key question will have a large impact on how they approach medical care. The question is: Who are we? Or, What is Mankind? Secularists see people as things, maybe treasured things but things nevertheless. They don’t regard man as having an eternal destiny. They value people in terms of status and productivity, good looks, credentials, income and wealth. But we are not merely animals, objects, consumers, or spirits. God's attitude about the value of a human being is far different from that seen in the secular world. Each human being is precious in God's sight. After the fall into sin, man has not ceased to be man. We are still God's representatives in his world. We are made in his image (Gen.1:26; 1 Cor. 11:7; James 3:9). The high view God has of human beings is clearly demonstrated through his Son's Incarnation. His Son became one of us, but without sin. Furthermore, in contrast to the view of the secular and pagan world, our Lord's teaching provides a clear picture of our value in God's sight (Matt. 6:26; 12:12). In fact, the cross of Christ is the ultimate proof of the value of mankind (Mark 10:45). The Bible also teaches the importance of the unity of body and soul. We may never separate the soul from the body. We may not say, "winning souls for Christ is more important than the ministry of healing." We love the whole man, not just his soul. Man is a unity of soul and body, indivisible, and this is also true for the medical patient. The body is not a neutral thing. Paul set it firmly in place as a "temple of the Holy Spirit." (1 Cor. 6:19). The body belongs to the Lord. To treat it as an object for medical experiments is sacrilegious. It will also have a dehumanizing effect on the patient. The Christian worldview leads us to see the sick and distressed from a totally different perspective. Therefore, it is not strange that the commands of love taught in the Scriptures make Christians concerned about the whole man in all of his dimensions. 2. LOVE The atheist British philosopher Bertrand Russell, famous for his book Why I Am Not a Christian, later wrote, "What the world needs is Christian love or compassion." I am sure Christians agree with his observation. But to show Christian love is easier said than practiced. How can we love those who persecute or hate us? The love standard revealed in Scripture goes against our human nature. What is love? True love is from God: "Love is of God, and he who loves is born of God" (1 John 4:7). Consequently, we are the instruments of God's love (2 Cor. 5:14). Our helping someone in need is the same as helping the Lord Himself (Matt. 25:40). How did the early Christians view love? The Church father St. Augustine had much to say about love, but it had nothing of that oozing, sentimental, sensual feeling promoted by our modern culture. He observed that love is always preferential; it gives of itself voluntarily, not because the giving is legally due another. What is not loved for its own sake and its own right is not actually loved at all. Love, or compassion, is a relationship between persons. But love is not limited to one's friends. Love is desiring and doing the good of the other (1 Cor. 13:4-7). It is self-sacrificing for the other. Jesus said, "Love your neighbor as yourself" (Matt. 22:39). Our neighbors are people in need, whoever they are and wherever they may be. For example, Jonah discovered that even the wicked Assyrians were his neighbors (4:2). So Christians treat the sick differently because we recognize them as being made in God’s image, and because we have been instructed to seek after the good of our neighbor. CONCLUSION The Christian origins of hospitals and the nursing profession seem almost forgotten. But the precedent the early Christian hospitals set not only alleviated human suffering but also extended the lives of multitudes of people, whether rich or poor. These institutions did not treat patients as objects. They reflected Christ's love for the whole person. In our technological age, the Biblical concept of love is lacking more and more in the medical sector, and unfortunately also in the caregivers. That's why the Christian perspective on healthcare has an important message for today. Love is concerned about the whole man with all of his needs. The hungry need food. The sick need to be healed (James 5:14). The lost need to be told the Gospel. Today's Christian healthcare giver has a great responsibility. Going against the flow, he/she is called to offer priestly and prophetic healthcare. Rev. Johan Tangelder (1936-2009) wrote for Reformed Perspective for 13 years. Many of his articles have been collected at Reformed Reflections. This article first appeared in the July/August 2007 issue....

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Your RP connection for fun kid content!

What you'll find here are crafts, coloring pages, a challenge or two, and even a prayer journal, all of them intended for your littles. These are by Stephanie Vanderpol and related to each magazine issue's 4-page "Come and Explore" section for kids. If you want to check those pages out – and you should, because they are awesome! – you can find them in each issue, which is freely available to download as a pdf. Just click onto the magazine issue link above each craft/activity. July/Aug 2025 Click on the picture to take you to a bigger, printable version so you can take the "cheerful heart challenge." May/June 2025 Here are a couple of different coloring options. Click the pic for bigger versions. Jan/Feb 2025 Here's how one of the chickens from this issue was drawn - pause it to try it yourself!   July/Aug 2024 FOLLY IN DURAN'S COVE (3 meg) CAR BINGO (1 meg) Mar/April 2024 COLOR AND FIND SHEEP (3 meg)   Jan/Feb 2024 32 QUESTIONS (1 meg) 32 MORE QUESTIONS (1 meg)   Nov/Dec 2023 KINDNESS COUPONS (2 meg) ***** Sept/Oct 2023 1 MONTH PRINTABLE PRAYER JOURNAL (14 meg) After you've downloaded the file, get ready to print. In your print dialogue box on your computer select the following: Page orientation: Landscape Page size: Letter Print both sides, flip on SHORT edge print it double-sided, if your printer allows. The pages will fold in half and the booklet can be assembled in this order: A) If you don't have it double sided: Front cover facing down PRAYER acronym page facing up How to page, facing down Prayer Journal pages then alternately facing up, then down until they are all included. B) If you do have a double sided printer it will be: Front cover / PRAYER acronym page (with the cover facing down) How to page / first prayer journal page (with the How to page facing down) All the rest of the prayer journal pages to follow Stack them neat, fold, and then staple down the middle as best as you can. And voila! ***** July/Aug 2023 JEWELS (1 meg) TREASURE BOX INSTRUCTIONS  (3 meg) TREASURE BOX PATTERN (3 meg) ***** May/June 2023 BLOOM WHERE YOU ARE PLANTED (1 meg) ***** Mar/April 2023 LET'S DRAW AN ANT! Want to know how to draw the ants from the March?April issue? ***** Jan/Feb 2023 OMA AND TOMMY (1 meg) You can find the coloring page from the Jan/Feb 2023 issue right here. Click on the text link to download the file, or click on the picture to get the larger version in your browser. (Pictures are for personal use ©️stephanielorinda) ***** Nov/Dec 2022 SOLDIER (1 meg) Find downloads from the Nov/Dec 2022 issue below. Click on the text link to download the file, or click on the picture to get the larger version in your browser. SWORD (2 meg)  ...

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Hull humanity

“Hey, here’s your sandwich,” I called across the lunchroom to Caldwall, the kid we picked on. He was fat and unathletic, and we kept him in his place. Right in style, I threw the sandwich I had swiped from him. He reached, missed, and the waxed paper burst apart against the lunchroom window. A smear of mayonnaise streaked the glass, a flap of bologna hung over the back of the desk, a lettuce leaf and a tomato slice lay on the floor. I smiled triumphantly, the boys’ lunchroom laughed adoringly, and then we heard Mr. Leonard’s voice. He had stepped in without our noticing. “Caldwall, here is my sandwich. Enjoy it. Sietze, May I see you out in the hall?” “OH oh.” “Naughty Sietze.” “Now you’ll catch it.” I was afraid. In the hall, Mr. Leonard said quietly, “People throw food only at animals.” “Yes, Mr. Leonard,” I said. He did not need to tell me to go for Mop, cloth, and soapy water. From then on Caldwall was different for me and I was decent to him. Once or twice later I have felt as alienated as Caldwall must have then. Depressed, I can always find comfort in how efficiently a waitress pours my coffee, in how a check-out girl smiles as she makes change, in how you, dear, ladle me a bowl of cheese soup and wipe the inside of the rim so that the line of yellow-green soup will be sharp against the brown pottery, and I remember that people throw food only to animals, and I tell myself, “Sietze, you're not such a dog as you think you are.” From Sietze’s Buning’s “Style and Class,” copyright the Middleburg Press, and reprinted here with their gracious permission....

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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....

A sheep and his shepherd
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To be known

It is a good thing to be known, that is to say, to be familiarly recognized. When someone greets you by your first name and gives you a smile, it is generally an indication that this particular person knows you and is fond of you. My mother-in-law, who knew a great many people, had the strange knack of addressing people whose names had slipped her mind by saying, "Hello, Mr. _____," filling in the blank with something unintelligible. That something unintelligible could be interpreted as a possible pronunciation for their name. It was very amusing, but something which I've never attempted to pull off myself. Sheep know their shepherd There are several amazing videos on YouTube which feature sheep which come running to their master's voice – a voice they know and recognize. Consequently, when a shepherd comes to the door of a sheepfold where his sheep are bedded down together with other sheep and he calls out, his sheep will stand up, come towards him, and follow him. They will only follow his voice. They will not follow someone else's voice. J. Douglas MacMillan, (1933-1991), had twelve years of experience as a shepherd before he became a pastor. In his excellent book on the twenty-third Psalm, The Lord Our Shepherd, he wrote: I remember one day, almost three years after I had left my shepherding to go to Edinburgh to study, that I was back home for summer holidays, and working with my brother. We were looking at lambs in one sheep pen that had been separated from their mother in another pen, and I was standing with my hands just dangling idly by my side, admiring some of the lambs and despairing of others. Suddenly I felt a sheep's nose nuzzling into my hand. I looked down, and there was a sheep almost five years old – a sheep that for six months I had looked after as a lamb, taking it home to the farm and feeding it with a bottle every so often. Although it went back to the hill after six months, that sheep would always come for me. The other sheep knew their shepherd, but they would not come as close as that to him. But this one would. That sheep had not seen me for almost three years. She was in from the hill, and she lived on a part of the hill that was almost three miles away from the farm. I was standing with my brother, and he had been the shepherd for three years. Yet I looked around and here she was! I was thrilled. Why? Because she knew me; and she was letting me know that she knew me." Forgotten Conversely, it is unpleasant not to be known. More than a century ago, in 1884 to be exact, the Bristol newspaper, The Western Daily Press published an interesting article about a case of mistaken identity, a case of not being known. A rather frightening piece, it describes a visit to a lunatic asylum by an unnamed woman. It appears that this woman, whom we will name Susan, travelled to the town of LIttlemore, a small hamlet some four miles from Oxford, to visit a friend who had been committed to the Littlemore Asylum. The Asylum had been founded in 1846. From its onset its buildings were criticized as being inadequate (but it remained open until 1996). Throughout the nineteenth century, Oxford received payments from other counties for looking after their patients. As ill people arrived from a number of other boroughs throughout the year, Littlemore Asylum was often overcrowded and treatment was at times not what it ought to be. Confinement, restraint, padded cells, and rough handling were all par for the course if patients proved recalcitrant. So, in any case, Susan found out. Susan knocked at the door of the Asylum hoping to visit and find her friend on the road to recovery. The porter admitted her cheerfully enough when she told him she was to “visit a female patient” and called one of the matrons. The matron, however, perhaps being somewhat hard of hearing, only caught the latter part of the porter's words as he introduced the visitor - those latter words being “female patient.” Susan was escorted, quite unaware as to what had been established in the matron's mind, to one of the top floors of the Asylum, in the belief that she was being led to see her friend. When she and the matron, rather out of breath from the long climb up the stairs, entered a room empty of everything save a bathtub and a bed, Susan was a trifle taken aback. Perhaps she thought the room was a waiting room, although the tub and bed were strange, and she walked into it with a puzzled expression on her face. "Where is...?" she began, turning to face the matron whom she believed to be behind her. But the matron was gone and Susan perceived that the door to the room she had entered was closing. As a matter of fact, she could hear the click of a key turning the lock. She was perplexed, and walking back towards it, she turned the handle, becoming rather distraught when it would not give. "Excuse me! Please open the door!" But no one came and thinking the situation rather ridiculous, Susan strode over to the window, gazing out at grounds below. She was on the fourth or fifth floor. She could not remember which. A number of stone buildings comprised the Asylum and she appeared to be at its center. She clutched her purse and turned back towards the door. She tried the handle again, but it still would not give. Her voice, when she repeatedly cried out to be freed, appeared weak and ineffectual. It echoed somewhat freakishly against the whitewashed walls of the room. There was no chair on which to sit down and Susan meandered over to the window again. What should she do? After some ten minutes of waiting, minutes that seemed like hours, the door handle finally turned, the door reopened and a nurse entered. "Oh, I'm so happy to see you," Susan exclaimed, stepping quickly towards the rather heavy-set woman, "You see, there's been some sort of mistake. I was..." The woman did not speak. She was a trained professional, used to handling inmates. The door had once more closed behind her and she proceeded to begin to undress Susan. "What are you doing?" the distraught girl called out. "Calm down," the nurse soothed, "it's all right." Another nurse came in. Helping the first one, who was a strong woman, they brooked no opposition. All Susan's protestations were hushed gently but firmly and Susan ended up being placed in the bath. She was in a frantic state of alarm. She knew no one in this place except the woman whom she had intended to visit. It only took two signatures to get someone admitted to a lunatic asylum. Some of the reasons for admission were, interestingly enough, hereditary predisposition, hysteria, dissolute habits, epileptic fits, imaginary female trouble, opium habit, overstudy of religion, snuff eating, etc. There were, in effect, four classifications for lunacy: mania, melancholia, dementia and paranoia. Treatment was mostly restraint, seclusion and sedative drugs. Lunacy institutions were not pleasant places to be and they were not easy to leave once a “patient” had been admitted. One third of the patients who entered the hospital, never came out. After the bath, Susan was forcibly put to bed. Her nerves were fraught with fear, her hair matted, and her demeanor very much shaken. Overcome, she gave up her struggle and lay quietly. Providentially, the mistake was discovered later that day – whether it was through a talk with the porter who noticed that Susan had not exited when visiting hours where over, or through the initial matron's perusal of admission papers. In any case, she was taken out of the bed, dressed with care and apologized to profoundly and abundantly. It was to her credit that Susan did not lodge any complaint against the hospital. She had not been known and she had not known anyone in the asylum. To know that you know Him It is indeed a good thing to be known, that is to say, to be familiarly recognized. At the same time, it is also a good thing to know. In that same wonderful, little book on Psalm 23, Pastor MacMillan wrote about the Shepherd knowing the sheep as well as the sheep knowing the Shepherd. He said: It is a great thing to have personal assurance in the Christian life. Now, that personal assurance of David's is not ill-founded: he knows the Shepherd, and he knows that he knows Him. That is where the Christian's assurance rests - not only in the fact of knowing that we are redeemed by the precious blood of Christ, but in the fact that we know we know. I say that because I believe it is possible for grace to come into a life, and for that life to go on without always knowing it for certain. I have met people who seem to lack Christian assurance, and yet I and others see the grace and the work of God's Spirit in them. They know the Saviour, but they don't always know that they know Him. It is a great blessing not merely to know the Saviour but to know that you know Him, so that you can say, "The Lord is my Shepherd." Goodness and mercy all my life Shall surely follow me; And in God's house for evermore My dwelling-place shall be. - Scottish Psalter, 1650 This article was first published in the Sept. 2016 issue, under the title "Recognition."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 areview here, and buy it at www.sola-scriptura.ca/store/shop....

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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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