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Henry VIII’s reformation, Big Bird, and the end coming to us all

Komm, süßer Tod, komm selge Ruh or "Come, sweet death, come, blessed rest" is a melody Johann Sebastian Bach composed in the 1700s. Through this wonderfully harmonious composition, Bach evokes in Christians the desire for death, heaven and the Lord Jesus. The words, by an anonymous author, are these:

Come lead me to peace
Because I am weary of the world,
O come! I wait for you,
Come soon and lead me,
Close my eyes.
Come, blessed rest!

Just recently we heard some neighbor children express the desire to see and speak with their grandparents, both of whom died this last year within weeks of one another. The children were four and six years old.

"Can't I just send them an e-mail," the four-year-old piped up, as his mother smilingly shook her head.

The other one stated, as he raced a toy car along the floor, that he preferred to get in an airplane and soar up into the sky to say “hi” to Nana and Grandpa. Such anecdotes make us smile, but they should also make us aware that most children, as well as many adults, have no idea about what death actually is; that they have no inkling that it is a stepping-stone to an eternity that never ends.

Big Bird’s lament

Many of us who had or were children during the 1970s, were acquainted with Mr. Hooper on the children's program Sesame Street. (This is a program, by the way, which children should not watch any longer.) Friendly Mr. Hooper, who ran the grocery store on the program, was well liked. When he died during the 1982 season the dilemma for the producers of Sesame Street was what to tell their audience, composed of children, about Mr. Hooper's demise.

They came to the conclusion that the show’s adult actors should tearfully and emotionally explain to one of the favorite characters, Big Bird, that Mr. Hooper had passed away and would never come back to Sesame Street. Big Bird reacted tearfully and became very upset. He was both confused and sad. The adults continued to reassure him that they were still there and loved him and that they would take care of him. Death itself was not explained, although Big Bird pointedly did ask his adult friends, "Why does it have to be this way? Give me one good reason!" One of the adults answered him in a vague sort of way: "Big Bird, it has to be this way ... just because." It was a very unsatisfactory explanation of death leaving the viewers with a void – ignoring both the promise of heaven and the reality of hell.

Another Mr. Hooper

To offer contrast, there is the story of the death of another Mr. Hooper, a Mr. John Hooper who lived and died in England during the 1500s. And intertwined with his passing there is the story of a child who accepted and believed that John Hooper's death was triumphant and not at all the end of his life.

Although not much is known about this English John Hooper's childhood, it is a fact that he was the only son and heir to a well-to-do English family and was brought up as a staunch Catholic. To tell his story, or what we know of it, we must focus on Gloucester, the city where he died.

By our standards, Gloucester, England, was not, at the time of John Hooper, a big city. Four thousand citizens lived and worked in the small metropolis. They had various occupations; the sun rose and set on them daily; and they lived and died within its boundaries without traveling elsewhere. There were the coopers, friars, bakers, carpenters, and there were the rich, poor, blind and maimed people.

The streets were lined with inns, several monasteries, and between them were hidden both wooden and stone houses. Four main roads led in and out of Gloucester, all meeting at a main intersection where the town's high cross stood. They were named from the gates by which they entered the town. Thus there were the Eastgate, Northgate, Southgate and Westgate streets. Northgate led to London; Southgate to Bristol; Eastgate to Oxford; and Westgate to Wales. People walked, rode in carts, and journeyed by horse on these unpaved roads. Gloucester was a little world within the world.

The Roman Catholic Church held sway in Gloucester. Henry VIII had ascended to the throne of England in 1491 and was a loyal servant of the Catholic Church. That is to say, he was a loyal servant of the church until he wanted something the church would not give him – an annulment to his marriage. His disagreement with the Pope on this matter led him to establish the Church of England. God uses all things for His glory, both good and bad. The Church of England was thus born partly out of lust, and it was a church that, although free of papal authority, had a man as its head.

In Gloucester, pamphlets had been distributed and copies of the Bible were sold by tinkers and booksellers prior to Henry's divorce. People read comforting words by candlelight and many were convinced by the Holy Spirit of the truth of the Gospel. In 1538 Henry issued a royal license that the Bible might be openly sold to and read by all English people without any danger of recrimination. He then issued another decree appointing a copy of the Bible to be placed in every parish church. It was to be raised upon a desk so that anyone might come and read it.

Henry VIII died, as all men must die, and was buried with great pomp and ceremony. His son Edward, who was only nine years old, became king after him. Young Edward had been fed the Solas of the Reformation by Protestant teachers and his youthful heart had been convinced of their truth by the Holy Spirit. It was during his brief reign that Gloucester was blessed with a Bishop who diligently and openly began to feed its citizens God's Word. His name was John Hooper, and he was no longer Roman Catholic.

Another Paul

John Hooper was a Paul. He was a faithful pastor. At times preaching four or five times a week, both on the streets of Gloucester and inside the Cathedral, he truly loved and felt compassion for the people. He fed the poor, explained the Gospel and was diligent in visiting his flock. Consequently, John Hooper was much loved by the people of the city.

A boy by the name of Thomas Drourie also lived in Gloucester at this time. He was a local lad and was blind. Whether he had become blind as the result of an accident or an illness, or whether he was born blind, is not known. It is not recorded that he was a beggar, so very likely he had a supportive family. Perhaps he had been educated in the school which Henry VIII had established in Gloucester, or perhaps he'd had a tutor. In any case, Thomas Drourie was well acquainted with the Bible.

During those blessed years of young Edward VI, Protestant teachers and pastors were safe from the charge of heresy. But these were only a few years – the years of 1547 to 1553. The very youthful monarch, providentially placed by God on the throne of England at this time, died of tuberculosis when only a teenager. His half-sister, Mary, succeeded him. Mary was a dyed-in-the-wool Roman Catholic, and she had no regard for the John Hoopers and the Thomas Drouries of her realm.

After Mary's ascent to the throne, John Hooper was immediately arrested, tried for heresy and found guilty. Because he had been pastor in Gloucester, he was eventually brought back to that town in February of 1555, to die there at the stake. As preparations were being made for the burning of this faithful pastor, the boy Thomas Drourie found his way to the place where he was held prisoner. Thomas knocked loudly at the door and a guard opened it to see who was making all the noise. Thomas, after a long conversation with the guard, who took a liking to the boy, was taken to see the Bishop.

Upon entering the Bishop's cell, Thomas was overcome with love. He himself had been imprisoned just a few weeks prior for his faith but had been released with a warning. After all, he was only a child. Bishop John Hooper asked the boy why he had been imprisoned. Thomas candidly confessed his faith in Jesus and in His atonement. Upon hearing the child's earnest words, the bishop began to weep.

"Ah, Thomas!" he said, "Ah, poor boy! God has taken from you your outward sight, for what consideration He best knows; but He has given you another sight much more precious, for He has induced your soul with the eye of knowledge and faith. God give you grace continually to pray unto Him that you lose not that sight, for then you should be blind both in body and soul."

Thomas hid the bishop's words in his heart and begged the guard who led him out of the prison cell to be permitted to hear the bishop speak prior to his being burned at the stake. The guard took the boy to the cathedral sanctuary where the Chancellor of Gloucester, Dr. Williams, was working together with his registrar. Now Dr. Williams had the distinction of having had two “conversions.” Originally Roman Catholic, he had 'converted' to the Protestant religion during Henry VIII's later years. And now, under Mary, he had “converted” back to Roman Catholicism.

When the boy was brought before him, Dr. Williams examined him on some minor matters, but then he questioned Thomas on transubstantiation.

"Do you believe that after the words of the priest's consecration, the very body of Christ is in the bread?"

Thomas responded strongly with a child's assurance: "No, that I do not."

Dr. Williams peered at the boy in front of him. "Then you are a heretic, Thomas Drourie, and shall be burned. Who taught you this heresy?"

Thomas, the eyes of his heart bright even though his outward vision was dull, answered: "You, Mr. Chancellor."

Dr. Williams sat upright. "Where, pray, did I teach you this?"

Thomas replied, pointing with his hand to where he supposed the pulpit was, "In yonder place."

Dr. Williams was aghast. "When did I teach you this?"

Thomas, looking straight at the place from where the Chancellor's voice came, answered clearly: "When you preached there a sermon to all men, as well as to me, upon the sacrament. You said the sacrament was to be received spiritually by faith, and not carnally and really as the papists have heretofore taught."

Dr. Williams felt a certain shame in his heart. Nevertheless, his voice boomed out through the church. "Then do as I have done and you shall live as I do and escape burning."

Thomas did not hesitate. "Though you can so easily dispense with your own self, and mock God, the world and your conscience, I will not do so."

Dr. Williams, unable to threaten or cajole or convince the boy to recant back to Roman Catholicism, as he himself had done, finally said: "Then God have mercy upon you, for I will read your condemnatory sentence."

Thomas, showing no fear, responded: "God's will be fulfilled."

The registrar stood up and walked over to the Chancellor. "For shame, man! Will you read the sentence and condemn yourself? Away! Away! Substitute someone else to give sentence and judgment."

But Chancellor Williams would not change his mind. "Mr. Registrar," he barked out, "I will obey the law and give sentence myself according to my office." After this he read the sentence, albeit with a shamed tongue and an even more shamed conscience.

Knowing that death was but a stepping stone to life, the blind boy, Thomas Drourie was burned at the stake on May 5, 1556, almost three months after Bishop John Hooper was burned.

The end that comes to all

Chancellor Williams came to a sad end, or rather, a horrible end, about three years later. Having dined with a William Jennings, a representative of the newly crowned Queen Elizabeth I, a queen who had much sympathy for the Protestant cause, he was asked by Jennings to meet with some royal commissioners. Whether he was worried about his colorful “conversion experiences” is not known, but it is a fact that he did not want to go to this meeting. Consequently, Mr. Jennings rode off alone.

Later Jennings was overtaken in his journey by a servant who informed him that the Chancellor had become ill. It was afterwards conjectured that the Chancellor had poisoned himself, so worried was he that he would be ill-treated by the Queen's commissioner. However, upon receiving a courteous and friendly message from the commissioner shortly after he had downed the poison, the Chancellor tried to recover from his lethal dose by taking some antidote. It was too late. The poison took its course.

Heaven is real. Hell is real. And children die as well as adults. But those who die with the eyes of their hearts opened, confessing the Lord Jesus, can sing with a hope that shines eternally:

Come lead me to peace
Because I am weary of the world,
O come! I wait for you,
Come soon and lead me,
Close my eyes.
Come, blessed rest!

For the rich man, there was eternal torment. For Bishop John Hooper, there was the bosom of Abraham. For Chancellor Williams - what shall we say? For Thomas Drowrie there was the light of God's countenance.

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The destiny hermeneutic

We confuse ourselves focusing only on the here and now **** What in the world is a hermeneutic? You might be familiar with the term if you took any classes at a seminary or if you study the Scriptures with commentaries. But hermeneutics isn’t a discipline that should be reserved just for academic Christianity. No, hermeneutics is something we all use in our everyday, street-level walk with God. So, what in the world is a hermeneutic? In a word: interpretation. Hermeneutics is the science of interpretation. We each carry around our personal life hermeneutic; that is, our particular way of making sense of life. Most significantly, our hermeneutic is what gives direction and motivation to our behavior. For example, if I believed that achieving X led to happiness, then I would pursue X. If I concluded that consuming Y resulted in cancer, then I would avoid Y. “I was envious of the arrogant” In Psalm 73, we discover that the writer Asaph has a defective hermeneutic. It’s a dysfunctional perspective that you and I carry around sometimes, too. Everywhere Asaph looked, it seemed as if the bad guys were winning. The arrogant, proud, and lawless appeared to thrive, living with wealth, health, pleasure, and ease. It didn’t make sense. How could a just and holy God allow the wicked to prosper and the righteous to suffer? Asaph began to wonder if it was worth obeying the Lord. He became so embittered that he was like a beast before him (read the entire Psalm, but see verses 21-22 specifically). Yet Asaph had made a devastating interpretative error - one that you and I are prone to make as well. His everyday life hermeneutic had no destiny included in it. Without eternity, Asaph would have been right. If our present, physical world is all we have, then all of life should be about what we can experience, acquire, and enjoy in the here and now. If this life is all that there is, then you would expect a good God to immediately and obviously bless those who follow him and curse those who mock him. “But God is…my portion forever” But this life is not all that there is. So, you and I must live with a preparation mentality - and with a destiny hermeneutic. You can’t interpret personal suffering and societal brokenness without remembering that God is not satisfied with the world as it is. The Creator – who made this world and rules everything in it and who is the definition of goodness, wisdom, love, and truth – has promised to one day make all things new. Your street-level hermeneutics must also include this essential interpretative perspective: the fallen world is meant to drive us to the end of ourselves. It will take us beyond our autonomy and self-sufficiency. It will push us beyond our righteousness, strength, and wisdom. Why would God allow us to be frustrated in this world? Why would he leave us here to groan? Because in so doing, he’s molding and preparing us for eternal glory. This broken world was never meant to be our paradise ≠ it’s a preparation for our final destination. So today, if you look around and believe that those who have defied God are experiencing blessing, apply your destiny hermeneutic and look again. If you think that God has forgotten about you by allowing you to experience frustration and suffering, revert to your preparation mentality and think again. Grace has given you something better than they are now experiencing. Grace has given you eternity - a destination so glorious that the most eloquent words on a page couldn’t do it justice. God bless. REFLECTION QUESTIONS How often do you consider the amount of interpretation that you do every day? Or do you move through life without much reflection? Why is it beneficial to regularly review your street-level hermeneutics? How would your interpretation of life change your behavior? Apply this to at least one specific example. Look at the evidence of your everyday life: what are you pursuing and what are you avoiding? How does your interpretation of X and Y lead to this behavior? In what ways have you neglected to apply “the destiny hermeneutic” to your everyday life recently? What desires, words, and actions have resulted? How can you view this broken world as a preparation for a final destination this week? How will that be spiritually helpful to you? This article first appeared on PaulTripp.com and is reprinted here with permission....

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How important is "nothing"?

My Grandmother found me in the pantry of her house and demanded, “What are you doing?” My quick response was nothing. “Oh, you must have been doing something," she said. "No, I wasn’t. I was doing nothing,” I declared. And so goes the process of getting caught with my hand in the cookie jar. “Nothing” is so easy to say and usually doesn’t mean “Nothing.” I’ve met with multiple Christian leaders heading into retirement. When I ask them what they are going to do next, I get a quizzical look and often the erudite answer, “nothing.” Now sometime it comes out as I don’t know, or I don’t know yet, or I haven’t figured it out, or I’m going to take some time off. Seldom is the answer definitive or part of a new life’s direction. It’s mostly a response suggesting what is being left behind, and not what is ahead. The allure of nothing? Kind of strange, isn’t it, that a large majority claim nothing as their goal in retirement. 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On tidying up with and without Marie Kondo

Marie Kondo has been famous in Japan for almost a decade, but only gained fame in North America in 2014 when an English translation of her book The Life-Changing Magic of Tidying Up was released here. Then at the beginning of 2019 Netflix released an 8-episode series Tidying Up With Marie Kondo, and since then her name has been everywhere. I started watching the series mostly out of sheer curiosity. I saw articles floating around the Internet back when her first book came out, and again when the Netflix show aired, so I decided to see what all the hype was about. After two episodes, here’s what I learned. Don't hoard I’m really glad I watched this show at this particular season in my life. I just got married a few months ago, and I am in the fun and overwhelming process of setting up our home. I’m organizing, decorating, and decluttering. I am making a lot of decisions that are going to impact the way that our family is run in the future. I can so easily see myself accumulating a house full of stuff over the years and then feeling overwhelmed. Getting to step into the lives of the people on the show for a few minutes was a wake-up call for my own life! I want my possessions to serve me, not for me to serve them – that’s why I don’t want to have too many things, disorganized things, or be a slave to the idea of a perfect home. Things really do spark joy Marie Kondo says her tidying approach is inspired in part by the Shinto religion. So when she speaks about keeping possessions that “spark joy” that might sound a little too mystic. But some things really do spark joy and that’s okay! God gives us good gifts to enjoy. Every morning, I make my espresso and drink it from mugs that I got from Target. They are from Joanna Gaines’ Hearth and Hand collection. I get a little spark of joy every time I get to use one. God delights in our delight, just as we delight in a small child’s joy over a silly toy. We don’t care much about the toy itself, but we love taking part in their delight. Folding I learned how to fold my shirts in a really cool way, so they all stand upright in my drawer. Boom. Be grateful As a Christian, I have to evaluate what Marie does through God’s perspective. I don’t believe in “greeting” a house, thanking items of clothing, or even living as minimalistically as possible. These ideas come from Marie’s worldview of Eastern mysticism. However, I still found those scenes powerful. Marie thanked an inanimate shirt, with no ability to hear or appreciate her (Ps. 135:17). But what she got right, and what I too often forget, is that a shirt is something to be grateful for. What would it look like for me to thank God for the house I live in? What would it look like for me to thank God in prayer when I throw something out? Gratitude changes our hearts from feeling discontented when we have to leave Joanna’s cute home décor at Target, to feeling grateful for the things God has abundantly given. As Charles Spurgeon said: “It is not how much we have, but how much we enjoy, that makes happiness.” Love the Giver Taking that idea a step further, we need to lift our eyes to the One who has given us these gifts. What if God gives you these gifts as a reminder of His love, to draw your affections to Him? John Piper says that God gives us good gifts… “to be with us as our all-satisfying Treasure and Father and Friend and Savior.” We all would cringe at a story of a man who proposed to a woman, and the woman’s response was to fawn over the ring and never thank and love the giver! We get that concept on a human level, but do we believe it about God? Pray for what I need One of the things I want to grow in, is the discipline of praying for items I need. Instead of having constant feelings of want, what if I learned to wait expectantly for God to provide? I would not only be more grateful for the things God provides, but I would be more likely to link those blessings to the Giver Himself. As Augustine once said, “God could have bestowed these things upon us without our prayers, but He wished that by our prayers, we should be taught from where those benefits come.” Rachel Tenney and her husband blog at bytesizedtheology.com where a version of this article first appeared. It is reprinted here with permission....

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The Bible and Alcoholics Anonymous

The following is a transcript of a Feb. 21, 2016 Truth in Love podcast produced by the Association of Certified Biblical Counselors (ACBC) and used here with permission. ***** Dr. Heath Lambert: Addiction is a common problem, in fact, for me it has been more than a common problem. My mother who died several years ago battled alcohol addiction for most of her life; she was enslaved to alcohol for over twenty years. As a little boy on up into my teens, I have been to dozens and dozens and dozens of meetings of Alcoholics Anonymous (AA). I am thankful for all the good things that AA brought into my Mom’s life to cause her ultimately to stop drinking, but it raises the question, what is a biblical response to addiction? What is a biblical understanding of AA? To help us address this very important issue, I have invited to the podcast this week, Mark Shaw. Mark is the Executive Director of Vision of Hope and a pastor at Faith Church in Lafayette, Indiana. He is also an ACBC certified counselor and is the author of The Heart of Addiction. Mark, we are glad you are with us and as we think through this issue of addiction and AA, the word addiction is really not a word that we find in the Scriptures. How should Christians think biblically about that idea? Mark Shaw: I think words are very important and they are like signposts; they point us in a direction. I think about 1 Corinthians 2:13 that says, And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. So with biblical language in regards to words like “addiction,” – I use that in my book title – and words like “relapse” and “alcoholism”; I use those words sometimes to help people know what the problem is. Then, when I write about it in my books like The Heart of Addiction I talk about a biblical, habitual sin nature problem and one of idolatry and of sin rather than as the world characterizes addiction. Dr. Lambert: How does the world characterize addiction that is different than what the Bible understands as a habitual sin? Shaw: These words are signposts and so they point people, I think, to a disease outside of themselves; to a problem that is not me, it is not really who I am, it is my disease. It is this thing outside of them rather than recognizing it as their own sinful problem that they need Christ to forgive them of and to begin the transformation process in their own hearts. Dr. Lambert: Ok, so if that is what a biblical understanding of addiction is, then help us understand Alcoholics Anonymous; what is AA? Shaw: AA is a program that started in the 1930s by a couple of guys: Dr. Bob and Bill Wilson. They started this program and really watered down some biblical teaching and biblical truth; no other way to say it than they just watered it down to make it more appealing to other people. So, you will hear some people who say that there are biblical truths in AA and in the organization’s Big Book, and that kind of thing, which undoubtedly are true; there are some biblical truths there but they don’t go far enough. For example, one is that you admit that you are an alcoholic or you admit that you have a problem. Admission is good but confession is what the Bible says we should do. That is admission plus taking it the next step further of confessing it to a holy God that you have sinned against Him, that you need Christ’s forgiveness, and that you need this transformation to work in your heart by the Holy Spirit. There are words that they use that are good like “admission” and “making amends” and that kind of thing, but biblical truths are more excellent. Biblical truths point to the whole wisdom of God and so I think half-truths in AA can be dangerous for people. Dr. Lambert: Ok, so let’s talk about that for a little bit because there are going to be a lot of people listening to this podcast who have had some kind of experience with AA. This is an organization that has affected and impacted untold millions of people. I mentioned at the top of the podcast that my mother went to AA for years and years and years. I have been in more AA meetings than I know how to count. “Keep coming back, it works.” “It works if you work it.” “One day at a time.” I have been there; I know the stuff. I am thankful, as many who are listening to this are thankful for the good fruit that has come into the lives of people through their interaction with AA. Yet, as biblically minded Christians, we want to have concerns about AA. Why should biblically minded Christians be concerned about AA? Shaw: AA sets itself up as a spiritual program. So right there I have a moment of pause; ok this is a spiritual program, but if you read the Big Book and what it teaches, the only higher powers that it mentions are like an enlightenment and something other than Jesus. By the very definition of the program it is a higher power of your own choosing, well, that is the very definition of idolatry. If I can choose a higher power, then I can make anything my higher power and that is idolatry. Those are super huge concerns from my perspective about being careful to send people to this so-called spiritual program that says any god will do; we know there is only one true God. Then when you go to meetings, and you have been, they say things like, “we are spiritual people, but those people who go to church, they are religious people.” “We are spiritual they are religious.” It is characterizing you and me as though we are Pharisees; we are the rule-followers without the compassion and love of Christ. That is just unfair. My concern for biblical counselors is when you send people to these programs, don’t assume that this is a Christian program and that the teachings and the writings – the Twelve Traditions, the Twelve Promises, the Twelve Steps – are going to point them to Christ because, as I said in the beginning, the words that they choose really point people away from Christ to more of a medical solution and to more of just a worldly, secular mindset. Those are some of the dangers and concerns that I have with the program. Dr. Lambert: Many Christians have come to see that there are imperfections and significant problems in AA and so there have been efforts to try to rehabilitate AA with some kind of Christianized version; we think of programs like Celebrate Recovery. Should Christians try to rehabilitate or rescue Alcoholics Anonymous by getting rid of the bad parts and trying to insert some Christian elements into it? Shaw: Yeah, I had a friend once tell me, “When does a lie, ever added to truth, make the truth better, and when does the truth, ever added to a lie, make the lie into pure truth?” Well, it doesn’t happen. So, I like to start with truth, I like to start with the Scriptures, I like to proclaim the excellencies of Christ and point people to the riches of the Bible. I understand there are well-meaning people that are in these programs and they are doing their best and maybe it is all that is out there in their minds. I would rather just start with teaching Scripture, teaching the Word, teaching about idolatry, sin, ruling heart issues and address those matters with these people who struggle with addiction rather than using programs that kinda mix them; the world's teaching with the truth of God’s Word. I don’t think oil and water mix, I don’t think it can be done; it confuses people and it may lead them down the wrong path. Dr. Lambert: So I mentioned that my mom went to AA. In my memory as a little boy, I think she started going to AA about the time I was seven and finally was sober for what would turn out to be the rest of her life by the time I was twelve. So it took about five years for the things that were working in AA to be able to take hold. I am very thankful for that. When she went to the last rehab center they all said she was at death’s door; she nearly drank herself to death. It was interesting because from the time I was twelve to the time I was twenty-five, my mom was a miserable person. She was what her friends in AA called “a dry drunk.” She was angry; she was sad; she was promiscuous. She was one of just the nastiest people I have ever met. She was able to keep a job, she was able to keep a roof over her head unlike when she was drinking, but she wasn’t a better person. In fact, me and my brothers use to seriously wish that she would go back to drinking because you could at least live with her. When she wasn’t drunk you couldn’t live with her when she was this way. The reason I mention that is because what happened when I was twenty-five was I share the gospel with my mother for the umpteenth time...but she believed. She repented of her sins and believed, and heart change began to happen. She began to be a qualitatively different person. So for me it was this powerful demonstration – I am thankful for the good things that AA did, but really AA didn’t take my mom very far; it taught her to go to hell more efficiently. It cleaned up her life but she was still going to hell; she was not a changed person. It was the power of Jesus Christ in the Word of God that really brought her the rest of the way. What is it that the Bible adds that is so superior to the Twelve Steps? Shaw: Well, the Bible talks about our sin, our need for Christ, and that the transformation process is progressive; that we become like Christ. You know, transformation, we have been transformed in justification, we are being transformed and in sanctification, we will be transformed in glorification and in the AA program, in the Twelve Steps, you won’t hear anything about Jesus Christ, you won’t hear anything about confession of sin. You admit you are wrong but you don’t confess sin, certainly not to a holy God, because you are picking a god of your own choosing and of your own understanding. If I choose God, then who is really God? It is me; I am in that position of authority. So the Bible gives us lots of biblical truth that moves us and grows us in a deeper way and in an eternal way rather than the Twelve Step program. Which, I agree has some helpful teaching and some things in it that can really help people to be clean and sober, but our goal is not to be clean and sober, our goal is to be like Jesus for God’s glory and that part is missing in the program of Alcoholics Anonymous. Mark Shaw is the author of "The Heart of Addiction" and "Addiction-Proof Parenting." This article first appeared in the Sept. 2016 issue....

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Song of Songs (A Christine Farenhorst Christmas story)

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When should we unwrap presents?

Should we open our presents on Christmas Day? No one asked this question during the panel discussion at the 2016 Always Reforming Conference, but t...

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Beyond Monopoly - They’ve taken the bored out of board games

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Wax on, wax off: the world’s increasingly shaky understanding of tolerance

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When we have to parent our parents: help and hope for caregivers

Paul pulled the car into the driveway. “Okay, Dad, now stay there and I’ll come around and help you out of the car.” “Okay.” Paul put the car into Park, turned off the lights, and opened the door. He rounded the back of the car planning to open the passenger side back door to retrieve Dad’s walker. But there was Dad, door open, lying face down in the gravel already. Paul was not amused. **** Aging parents want to be independent. They want to continue living the way that they always have. They don’t want any help from strangers, and they certainly don’t want to give up their beautiful home and move into “one of those places.” What they want...may be impossible. What they have to choose between...is sometimes a choice too impossible for them to make. Dealing with one’s aging parents is like walking barefoot down a long series of gravel roads branching in every direction. It’s painful, uncomfortable, and confusing. Sometimes suddenly, and sometimes over a period of a couple of years, offspring are thrust into the position of having to parent their parents. It’s a role reversal that doesn’t please anyone. **** “You are NOT my mother - I am YOUR mother!” Mom yelled angrily. “I know that,” Susan said. “Then STOP bossing me around all the time!” Mom shouted. Susan sat down hard on the dining room chair and put her head in her hands. “You need to take your medicine now, Mom. Please?” **** The coming months, or years, will at times strain the relationships between the siblings, their spouses, and the aging parents. Who will help them? How often? Should someone quit a job to do so? Cancel a vacation? Who will pay the bills? Who will make the decisions that they won’t like? For those who know very little about medicine, caregiving, diseases, Alzheimer’s, or even the best way to deal with a doctor’s visit, it may be even harder. In 2018, it’s very common to hear both the aging and their younger family members say that parents really don’t want to live any longer if they cannot live independently as they used to. They would rather die. They don’t want to be a burden. Our culture has become so health-and-happiness oriented that the Right To Die (or euthanasia) movement grows stronger every year, not only in the Netherlands but here in Canada and the United States as well. It seems that the general public can see no purpose for an imperfect human being to exist. So when is it time to step in and step up? Each case will differ but according to one doctor, Mark Sawka, everyone always waits too long to make their decisions. Usually, by the time the senior citizens move into independent living, it should have been done sooner, and by the time they move to assisted living, they would have benefited greatly from going there sooner than that. We all want to maintain the status quo, keeping life as much like it has been as possible. Many older folks do not want to “face the music,” accepting their new limitations, and being grateful for what they are still able to enjoy. **** “Mom, you have fallen several times lately. We are worried about you living here in this house by yourself. Please...you can come and live with Susan and me, or you can go and live with Betty and Randall. Either of us would be happy to have you,” Paul said gently. “Oh, no, I could never do that. I won’t be a burden, and I don’t want to move away from my home.” Paul and Betty exchanged glances. What Mom didn’t understand is that since her children lived 3 hours away, she was being much more of a burden by living in her own home than she would be living with one of them. **** “Dad,” Susan began. “Your balance is not good. Your eyesight is nearly gone, you need constant help with your hearing aid, and to be honest, you need help with everyday things like bathing and dressing.” “Naw, I don’t need any help.” “Yes, you do, Dad.” “Mum can help me, can’t you, Mum?” Mom nodded her head, but had a weary and wary look about her. She was 82, used a walker, and took about 15 prescriptions a day, mostly to deal with back and shoulder pain. “I can help you if you stop being so stubborn!” Mom said. Susan tried again. “You either have to move into an apartment where people can help you, or you have to have people come to your house and help you here.” “I don’t want anybody coming into our house. I don’t need any other help.” “What if Paul and I moved in with you?” Susan offered. “No. Now you know that wouldn’t work. We would all end up fighting with each other. It’s hard enough for two of us to decide things, let alone having four opinions in the house,” Dad said. “Okay, then can we get some help through the Senior Citizens agency in town?” “We’re staying in our own home. And we don’t need any help,” Dad said with finality. Three lessons to learn The first lesson to learn is that the best way to make your way through it is to view caregiving as a ministry given to you by God, instead of as the burden that your parents never wanted to be. There will have to be a lot of Scripture reading and prayer for patience and guidance. In her book entitled Ambushed by Grace: Help and Hope on the Caregiving Journey, Shelly Beach says: When I began caregiving six years ago, I did not expect to embark upon a journey of grace. I expected to learn of service and sacrifice, to explore new facets of patience and tolerance, love and forgiveness, but I did not expect to be changed at the core of my being. I did not know then what I know now — that caregiving, by the power of God ’s grace, can be a work of redemption powerful enough to reverberate into the hearts of those around us…. To make caregiving simply a task is a distortion of its purpose; rather, it is a divine appointment, a redemptive encounter, and an act of worship…. It wasn’t until I learned to relinquish my stride to His, to abandon control of my direction, and to match the rhythm of my pace to His that I discovered He was carrying me like a child standing upon her father’s shoes, clinging to his legs as she stared into his face, waiting for the next step. The second lesson is that none of this is going to be easy. It is very difficult to explain to your dad that he simply must let a staff member (read: stranger) help him to bathe, or tell your mother that she definitely must quit driving. It is difficult for siblings who have grown apart to mesh their ideas and agree on a plan of action. It is exhausting to add to one’s already busy work and home schedule the long days of research, packing and moving, doctors’ visits, cleaning, searching for lost dentures and wedding rings, meetings, and regular visits to these loved ones. **** “Mom, you drove 15 miles past your apartment building the other day and couldn’t find your way back. And last week you turned the wrong way and ended up going ten miles in another direction. You need to stop driving and give up your car.” “I need my car. I can still drive just fine.” “What if you have an accident?” “If I die I’ll go to Heaven, and that’s fine with me.” “Yeah, well, what if you crash into another car and hurt a woman and her baby, what then?” “I haven’t crashed into anybody and I’m not going to.” **** The third lesson is that there is a lot of critical information that one or more of you must learn. Information such as: What is your parents’ financial situation? Is Assisted Living an option (at anywhere from $3000-10,000 per month!) or will they move in with someone or have someone move in with them? Or, how do you find an affordable assisted living apartment that will give your rapidly declining father all of the care that he requires and let your parents live together in more than one room? How many days will the insurance company or social benefits pay for your parent to stay in rehab, and will he be released earlier if he doesn’t cooperate in physical therapy? When should you contact the patient advocate in the hospital to intervene when your parent is not being treated well, discharged from the hospital as promised, or given the correct medication? How do you sign up for financial assistance from the various government or social agencies? For example, in the U.S. the Veteran’s Administration may send a monthly check if your parent served in the Armed Forces during a war. This research and application may take many hours, but it is well worth it. How do you accurately and safely hook up an IV with Vancomycin antibiotic to a port in your mother’s arm every single day for 8 weeks, or give your father his daily insulin shot? What is the purpose of the medications that they are taking? Four recommendations I will leave you with four recommendations. The first would be to read. Read books such as the aforementioned book by Shelly Beach and The Overwhelmed Woman’s Guide to Caring for Aging Parents, by Julie-Allyson Ieron. You may also find encouragement in John Calvin’s Golden Booklet of the True Christian Life. Second, contact people who have gone through this and ask a multitude of questions. Ask for one of them to be a prayer partner. It’s helpful if you know someone in the medical field who is able and willing to be consulted on occasion. Third, it's very important to involve all siblings in decision-making, even those that are reluctant to participate. They will have opinions. If possible, encourage everyone to be involved in the care, whether it is hands-on, financial assistance, regular visits, letters in the mail and regular phone calls, doing research online, shopping, or driving a parent to one of many doctors’ appointments. It is often the case that some step forward quickly and others hang back hoping not to have to do very much. Clear communication, understanding on all sides, and forgiveness may prevent anger and bitterness from occurring. Finally, encourage your parents in their faith in God as they live out these difficult days, and give them love in every way that you can. Remember that these loving parents cared for you when you were young, and it was not always convenient, exciting, or fun to do so. This ministry may go on for numerous years, but someday they will be gone, and you will miss them. This is your opportunity to be used by God to serve them. Conclusion Shelly Beach writes: Caregiving teaches us to see what is precious and valuable in life. It teaches us what it means to live out commitment and honor. It gives us the opportunity to love someone better who we may have struggled to love in the past. It gives us the opportunity to demonstrate God is sufficient and that He is a God who redeems. Caregiving is the hardest work we will ever do because it demands that we love as Christ loved, sacrificing our time, our jobs, our commitments, our friendships, and our health, while standing against the tide of culture.…It is a call to suffer, to sacrifice, and to serve. It is a call to abandonment and tears, to hardships and difficulties. It is a glorious call to be conformed to the image of Christ and join the God of the universe in ministering grace and mercy to one of His image bearers. There will be difficult terrain ahead, and you will likely feel fear and dread about walking this road. Remember that God is sovereign and in control of all parts of life, including this next part which can not be avoided. This, too, is part of His will. Unlike our culture around us, we who follow Jesus Christ can know that God has promised to care for us all of our lives – even as we watch our parents get old and feeble, and then walk that path ourselves. If He didn’t have a purpose for them to still be here on the earth, He wouldn’t have left them here. Your caring for them, in whatever way you are involved, is a part of that purpose. Sharon L. Bratcher is the author of Soup and Buns: Nourishment From God’s Word for Your Daily Struggles which is available by emailing [email protected]....

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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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C.S. Lewis on real happiness and real Christianity

So who does not want to be happy? We all do, but wanting something is not the same as finding it. We all strive after happiness, but how many people actually find true, lasting happiness? Of course for the Christian, we know this is a foolish quest. Search for joy and it will elude you. Search for God wholeheartedly and you will be found by Him and happiness will be thrown in as a by-product. This is basic Christian teaching, yet sadly even most Christians today seem to get this wrong big time. So many sermons we hear today are all about your own happiness and peace and satisfaction and having all your desires met. How can I be successful and happy and satisfied and prosperous? That is what we hear so often: it is all about self, self-satisfaction, self-fulfillment and personal happiness. Instead of the biblical emphasis on the denial of self, we get plenty of self-centered foolishness by church leaders who should know better. We expect the world to get it wrong here, but Christian pastors? Consider folks like Joel Osteen, the guy with the biggest church in America. This is what he said: “To find happiness, quit focusing on what’s wrong with you and start focusing on what’s right with you.” Um no, Joel, that is not the way it works at all. That is not even remotely biblical. We are to focus on God and God alone, and seek after holiness (without which no one will see God – Hebrews 12:14) and as a by-product, peace and happiness may well follow. But we are never told to seek after it, put it first, or to believe that we can somehow find it by focusing on our self. The real nature of happiness, and why it should not be our central concern, is something C.S. Lewis spoke often about. He wrote much about happiness, or joy. Indeed, he called his autobiography Surprised By Joy. In his many well-known works he speaks much to this. Here I want to look at some of his lesser-known writings as I discuss this issue. He wrote about these themes throughout his life, and even in his very last writing before his death in November 1963, he was discussing this. His essay “We Have No ‘Right To Happiness'” (later published in God in the Dock) speaks directly to this. A superficial happiness So what did he say in his last known writing? He mentions a woman who claimed a “right to happiness,” and says: “At first this sounds to me as odd as a right to good luck. For I believe – whatever one school of moralists may say – that we depend for a very great deal of our happiness or misery on circumstances outside of human control. A right to happiness doesn’t, for me, make much more sense than a right to be six feet tall, or to have a millionaire for your father, or to get good weather whenever you want to have a picnic.” He goes on to say that this woman meant primarily “sexual happiness.” He concludes his piece with these words: “Though the ‘right to happiness’ is chiefly claimed for the sexual impulse, it seems to me impossible that the matter should stay there. The fatal principle, once allowed in that department, must sooner or later seep through our whole lives. We thus advance toward a state of society in which not only each man but every impulse in each man claims carte blanche . And then, though our technological skill may help us survive a little longer, our civilization will have died at heart, and will – one dare not even add ‘unfortunately’ – be swept away.” Another essay, also found in God in the Dock, is entitled “Answers to Questions on Christianity”. Question 11 asks this: “Which of the religions of the world gives to its followers the greatest happiness?” To this he gave this now famous reply: “While it lasts, the religion of worshipping oneself is the best. I have an elderly acquaintance of about eighty, who has lived a life of unbroken selfishness and self-admiration from the earliest years, and is, more or less, I regret to say, one of the happiest men I know. From the moral point of view it is very difficult! I am not approaching the question from that angle. As you perhaps know, I haven’t always been a Christian. I didn’t go to religion to make me happy. I always knew a bottle of Port would do that. If you want a religion to make you feel really comfortable, I certainly don’t recommend Christianity. I am certain there must be a patent American article on the market which will suit you far better, but I can’t give any advice on it.” No abiding happiness apart from God But perhaps some of his most-well known comments about happiness come from his classic Mere Christianity. As he says there: “The moment you have a self at all, there is a possibility of putting yourself first – wanting to be the centre – wanting to be God, in fact. That was the sin of Satan: and that was the sin he taught the human race. Some people think the fall of man had something to do with sex, but that is a mistake. (The story in the Book of Genesis rather suggests that some corruption in our sexual nature followed the fall and was its result, not its cause.) “What Satan put into the heads of our remote ancestors was the idea that they could ‘be like gods’ – could set up on their own as if they had created themselves – be their own masters – invent some sort of happiness for themselves outside God, apart from God. And out of that hopeless attempt has come nearly all that we call human history – money, poverty, ambition, war, prostitution, classes, empires, slavery – the long terrible story of man trying to find something other than God which will make him happy. “The reason why it can never succeed is this. God made us: invented us as a man invents an engine. A car is made to run on petrol, and it would not run properly on anything else. Now God designed the human machine to run on Himself. He Himself is the fuel our spirits were designed to burn, or the food our spirits were designed to feed on. There is no other. That is why it is just no good asking God to make us happy in our own way without bothering about religion. God cannot give us a happiness and peace apart from Himself, because it is not there. There is no such thing.” And the very last paragraph of his book says this: “Give up yourself and you will find your real self. Lose your life and you will save it. Submit to death, death of your ambitions and favourite wishes every day and death of your whole body in the end submit with every fibre of your being, and you will find eternal life. Keep back nothing. Nothing that you have not given away will be really yours. Nothing in you that has not died will ever be raised from the dead. Look for yourself, and you will find in the long run only hatred, loneliness, despair, rage, ruin, and decay. But look for Christ and you will find Him, and with Him everything else thrown in.” Conclusion Exactly right. This is indeed the basic Christian understanding, yet we have an entire generation of Christian teachers and preachers who have totally lost this, and are preaching a me-centered gospel which must disappoint. A focus on self, our wants, our desires, and our lusts is exactly what Satan wants us to do – but not God. Jesus made the secret to happiness absolutely plain in the Beatitudes (Matthew 5:1-12). Blessedness or happiness consists of being poor, being meek, mourning, being persecuted, and the like. That is the path to happiness. It is about denial of self, as Jesus spoke about so often. It certainly is not about being fixated on self, seeking your best life now, or aiming for material wealth and possessions. What Lewis said about happiness is just the simple Christian gospel. How can so many believers and preachers today miss this so thoroughly? Bill Muehlenberg blogs on culture daily at BillMuehlenberg.com where this first appeared. It is reprinted here with permission....

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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

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Your RP connection for fun kid content!

Click on the titles below to automatically download the files, or click on the picture, then right-click it for the download option. July/Aug 2025 C...

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What are we to make of gambling?

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

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Which bits of the Bible would you walk around with?

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On a wife deciding to leave her husband

Dear Janelle, I received your letter yesterday, and had already heard from your brother and sister-in-law. They confirmed for me the very difficult and challenging situation you are in with your husband, and they said that they had encouraged you to write to me with your question. I was glad to hear from you. From what you wrote, and filling in details from them, you really are in a terrible spot – and I hope this letter is a real help. One of the things I like to do, if you don’t mind, is repeat back the presenting problem when I am asked about something like this. I do this to make sure that I have understood properly and, if I have, I want the person I am counseling to know that they were heard. This is often a problem that people in horrific situations have – they don’t feel like anybody could possibly be listening. You know that you need to leave your husband, but you don’t want to find yourself leaving God behind also. You know that your husband is behaving like a domestic tyrant, and so leaving him seems straightforward. But you have certain questions about some passages of Scripture, because you want to leave, if you leave, as an act of obedience. And that’s what it needs to be – obedience. If you leave your husband, you want to do so in the will of God. You don’t want to settle for some level of tolerated disobedience, or some Protestant version of venial sin. Two and three witnesses That said, your problem is that your husband is well-respected in your Christian community. He is an elder in your church. You believe that if you just “up and leave,” everybody is going to demand an accounting from you, and not from him. You have good reason for thinking that everybody would sympathize with him, and not with you. He is well-connected and well-liked in your church. You are not, and nobody knows that this is because of the insane restrictions he has placed on you. Now you know your Bible well enough to know that if you were to bring charges against your husband, the threshold to convict him would be two and three witnesses (Deut. 19:15, Matt. 18:16, 1 Tim. 5:19), and you don’t have that. Your brother and sister-in-law would be willing to testify, because they have seen a small portion of all this, but you believe that they would simply be dismissed. They don’t live in your town, they are related to you by blood, the elders who would be hearing this testimony are your husband’s close friends, and so on. In short, the deck is really stacked against you. But then, on the other side of the coin, you are not sure how much more of your husband’s heavy-handed hypocrisy you can take. Some days you feel like you are going to crater under his brow-beating, and other days you are simply exasperated by the two different faces he presents – to you on the one hand, and the world on the other. Sometimes you think you can go for two more days, tops, and other times you think you can manage it indefinitely. It all depends. He has never struck you, but there are times when you think he might. His fits of anger are unpredictable, and seem to you to be getting worse. You think that he is out of control, but if he answers the phone in the middle of one of his rages, he can turn off the anger like a switch. That indicates to you that there must be an element of deliberate malice in it. He is requiring more arbitrary and very difficult things of you, and you think it might be because he is trying to provoke you into doing something that is manifestly ungodly so that you will clearly be the one in the wrong, and will give him something to point to if the whole thing eventually blows up. Have I got the problem right? You know what his problem is, and it is an intolerable one, but you are not in a position to prove an accusation against him. Because you are dedicated to the authority of the Word, the fact that you can’t meet the standards for public charges (that justice requires) troubles you. Does that mean that you are not allowed to leave until you can prove it? The testimony of just one So this issue revolves around what justice requires in bringing a formal charge against someone, as distinct from what justice requires when a victim is simply getting out of range. But think about this for a minute. If you were attacked by a mugger or a rapist, you wouldn’t be thinking about the trial, and whether you had two or three witnesses available. You would just be thinking about getting away. Let me take an illustration from a law in the Old Testament concerning runaway slaves. “You shall not give up to his master a slave who has escaped from his master to you” (Deut. 23:15). While the circumstances are obviously not identical, they are comparable – close enough to provide us with an a fortiori argument. If this principle applies to slaves, and it does, then how much more would it apply to a Christian wife? So here it is. Suppose for a moment you lived in ancient Israel, in a time when slavery was practiced. A runaway slave shows up on your doorstep, and he tells you a horror story about what caused him to run away. The law here is straightforward. You may not return such an escaped slave to his master. Suppose a couple days later the master shows up and demands that his slave be returned to him. He says that the charges and accusations made by the slave are entirely false. The master denies them all, but even if he does this, the law nevertheless requires that the slave not be returned. This is the case even if it is just one person’s word against another. The escaped slave does not need to show up on your doorstep with two or three witnesses in tow. And this is where things get “curiouser,” as we might read in Alice, and this is where I want to derive a principle that we should apply to your situation. Suppose the slave wanted to press charges against his master, and let us suppose further that all the abuses he alleges against his master were in fact against the law, even against slaves, and were very serious – felonies, in fact. The slave still does not have two or three witnesses, and so this means that he cannot bring a charge against his (former) master. The master cannot be charged with crimes apart from independent corroboration, but it is nevertheless possible for the master to have a pay some kind of penalty for his behavior—that penalty being the loss of the slave. Now let’s translate. Your brother told me that they have already told you that you are welcome to come and stay with them. You have a safe place to go. Your kids are both away at college, and so you don’t have to worry about leaving anyone behind. You show up on your brother’s doorstep, and you say that your husband’s behavior has been ungodly and intolerable. According to this principle found in Scripture, they have every right to take you in, even though they have not heard your husband’s side of it. Let me say that again—there is a lower bar for a reception of a refugee than for charges to be filed against someone. This is not because we suddenly don’t care about Proverbs 18:17, about which we’ll have more in a minute. One of the first things that will happen – given what I know about your church’s practices in these things – is that one of the elders will contact you and say that you need to return. If you feel you need to bring charges against your husband, he will say, they will schedule a meeting for you to do so, and so on. At this point you should say that Scripture prohibits entertaining a charge against an elder if you don’t have two or three witnesses (1 Tim 5:19), and in fact you don’t have two or three witnesses. You are the only real witness. If you were to come back to charge him, it would simply be your word against his, and you know that they would be scripturally bound not to convict him, not to excommunicate him. You would support them in not convicting him. Because of your commitment to justice and due process, you have no intention of bringing a charge against anyone that cannot be independently verified. You also have no intention of putting up with it any further. Now if your departure shakes him up, and your husband acknowledges his fault, acknowledges what he has been doing, then your position has been independently verified, and it might be worthwhile returning in pursuit of some kind of marriage counseling and reconciliation. But if he does not humble himself, and simply denies everything, and you know that he is denying what you know to be undeniable, you are in no way required to return. But let me include something else here that really needs to be emphasized. Because I am saying that a wife in your position can simply “go,” then it follows that all any woman needs to do is just say she is in your position (whether she is or not), and there she has her automatic “get out jail free card.” What is to prevent a woman from applying this principle in a way that grotesquely wrongs an innocent husband? This is a fallen world, which means we must take risks. This is one of them. The biblical approach is that it is always to be preferred to allow a guilty person to go free, a guilty person to “get away with it,” than to ever penalize an innocent person. This is what necessarily happens whenever you insist upon two and three witnesses. What happens when just one person sees a person do some awful thing? You have to let it go; it is not actionable. You cannot convict anyone for anything on the basis of just one person’s say-so. It is the same kind of principle here. It is far better to let one lying wife go free without penalty than to keep an innocent wife in the penalty of living in a terrible situation. In the worst-case scenario, an innocent man loses a wife, but keep in mind it was a lying wife. When one person knows But let’s take that one-person-as-witness situation one step further. I am going to make up a very unlikely scenario simply in order to highlight the principle. Suppose I get called out in the middle of the night – as sometimes happens to pastors – in order to fetch somebody out of a place he ought not to be. I do so, and am escorting a straying sheep out of some nightclub and back to the parking lot. It is 2 am, and the nightclub is attached to a hotel. As I am helping him down the hallway, a room door opens and I see another one of my parishioners standing there behind a woman who is very much not his wife. He reaches over and slams the door. I know that I did not mistake him for somebody else. I go to confront him the next day, and he denies everything. In the interim he has lined up some other people to lie on his behalf. He was someplace else. His word against mine, and yet I know he is an adulterer. Would I have a problem serving him communion the next Sunday? No, I would not. He should have a problem with it, but I do not. I have no authority as a pastor to act publicly on the basis of individual knowledge that I cannot independently verify. But there is more to the story. While I cannot excommunicate anyone on the basis of one witness, even if that witness is me, there are any number of other things I can do. I have the authority to arrange my personal relationships on the basis of personal knowledge. I can refuse to go fishing with him. I can leave his employment. I can decline to go into a business deal with him. I can configure my own decisions on the basis of what I know. Someone might guess that there is something disrupting my fellowship with this man, but not because I am making a public charge. The person who guesses is drawing an inference from personal decisions. Application and misapplication This is what your elders will do if you leave. They will say that even if you are not making a formal charge of “abusive tyrant” against him, people will infer that you are alleging something very serious against him, and this is why they say you must come back and make your allegations in some public way. And they will say that if you can’t prove your allegations, such that he is excommunicated, then you have a responsibility to remain with him. But this doesn’t follow. It is possible that they will move to discipline you for leaving him without adequate biblical grounds. This is why I think they would be unjustified in doing so. “To the married I give this charge (not I, but the Lord): the wife should not separate from her husband (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife.” – 1 Cor. 7:10-11 If you could prove that your husband were unfaithful (Matt. 19:9), or that he was utterly unwilling to have you as a Christian wife (1 Cor. 7:15), then the scriptural permission to divorce carries with it the permission to remarry. The innocent party is not bound in such circumstances. A brother or a sister is not under bondage in such cases. But if you cannot prove either infidelity or a rejection tantamount to divorce, then your circumstances vary accordingly. If he were proven to be guilty of either of these sins, and either unrepented sin would result in him being excommunicated, and declared not a believer, then that would leave you free. But if you cannot prove this against him, then the full extent of the action you can take is that of simply leaving. But, with that said, you can leave with your head held high. Your only options at such a point are to remain unmarried or to be reconciled to your husband. It is interesting here that Paul advises a woman not to leave if she can help it – “the wife should not separate from her husband.” That is his apostolic counsel, but it is clear from the context that it is merely advice. If she sees that his generally good advice is not pertinent to her situation, she is left free to leave without being hassled about it by the apostle. So if he would leave you alone in this decision, then so should the elders of your church. It is also interesting that Paul does not here get into the grounds for the separation. If there are not grounds for a divorce that allows for a subsequent remarriage, the church doesn’t adjudicate it. If the parties are willing, the church must provide pastoral counsel, but if there is simply a separation over intractable differences, Paul just allows for the separation, even though it may be one that has gone against his counsel – he did in fact urge the wife not to separate from her husband. Note also that it is the wife he is exhorting in this passage, meaning that in the larger scheme of things, he is assuming that wives could have plausible reasons for thinking they had to go. Husbands can be brutal, as the apostle knew. At the same time, I have known situations where the wife thought her husband was her central problem in her walk with God, but then after she left, her walk with God really fell apart. It turns out in that the husband wasn’t the big problem after all. You should also know that there is a cottage industry of busybody counselors, bitter women, who will want to swoop in order to enlist your grievances into their causes, whatever they are. Beware of them. Steer clear of them. One of your biggest challenges will be that of staying free from resentment and bitterness, and not only is their counsel usually bad, their resentments are contagious. That is the last thing you need. Running it by objective eyes One last thing. The Westminster Confession, in its teaching on divorce, says something profound and wise that I believe applies to your situation. They say that the corruption of man is such that we are liable to “study arguments” that would justify ungodly divorce, and they then go on to repeat the two standard justifications for a divorce – those being adultery and willful desertion. The word used in Corinthians for an unbelieving husband being willing to remain with his wife, or an unbelieving wife being willing to remain with her husband is suneudokeo – “pleased to be together with.” The semantic range of that word does not include your reports of what your husband does – constant anger, outbursts of wrath, sexually degrading behavior, ongoing manipulation and gaslighting, treating you like a slave, total control of all things physical and financial, and so on. You have no biblical obligation to put up with things like that. In a situation like yours, they say “the persons concerned in it not left to their own wills, and discretion, in their own case” (WCF 24.6). I believe you are in a position to leave – you have run it by others who are outside the circumstance, and who have an objective set of eyes. You have done this with both your brother and with me. Having done so, you should make a plan, and then pack your bags and go. The plan should include a list of your husband’s ongoing offenses against you, a list that should be shared with your counselor/s, and with the elders of your church when they contact you. Because you can’t prove them, you should share them with no one else, and above all you should not publish them online in any way. And so, given what you have described, my counsel would be for you to go. If you are concerned for your husband’s salvation – as you should be – you are far more likely to be used as an instrument to bring him to repentance as you pursue obedience to God this way. For the rest, leave the consequences to God. “For what knowest thou, O wife, whether thou shalt save thy husband” (1 Cor. 7:16). We will be praying for you, and God bless. Cordially in Christ, Douglas Wilson This a fictionalized account, which first appeared on Pastor Wilson’s blog dougwils.com and is reprinted here with permission. It addresses some of the issues raised by readers after the article "Justin Trudeau, and what the need for two witnesses would have us do" appeared earlier this month....

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“Did God answer her prayer?“

To my dear niece and namesake: First of all, thanks for your letter. It's great to hear from a niece. The pages you wrote were so full of news, so full of thoughts that I am not privy to as we live such a great distance away from one another. So thank you again for that. I loved holding your thoughts in my hand. I was so sorry to hear that your friend's mother is in the early stages of Alzheimer's. She is obviously someone of whom you are very fond. I was also very sad to hear that things are not going well at all in your church - dissension and quarreling and people with the loudest mouths obtaining positions of authority. And then you went on to bemoan the world situation. You wrote of mass shootings, of persecution against Christians and of lawsuits being filed against those who refuse to give in to liberal agendas. Indeed, we live in a world full of hatred and ill-will against our Lord, don't we!? You wrote something as well that makes me extremely glad. You wrote that you pray constantly for God to intervene. But then you worry about the fact that perhaps you do not have enough faith and do not pray correctly, for all the changes you pray for do not seem to come about. If you will bear with me, let me just recount a small story, a true story, from my past. I had a good friend when I was a teenager. She was a married woman who loved the Lord dearly and spoke of Him often. She and her husband had a beautiful little hobby farm in the Niagara Peninsula. She was a teacher and her husband was a worker in one of the steel mills. There was. however, a great sadness in their lives. Grace, which was her name, had been married to Bill for almost fifteen years and they had not been blessed with children. Like Sarah, Grace was rapidly approaching the age where it would no longer be possible to have them. When she spoke of this, her eyes would cloud over and often she would weep, not only before me but also before the Lord. She begged Him for children. On her knees she would beg Him over and over and she would promise to raise up her children in the fear of the Lord. It was a good prayer and one, I am sure that pleased the Lord. There was one thing that I left out. Grace's doctor had advised her and Bill not to have children. You see, Grace had diabetes and the doctor thought it would aggravate the disease if she became pregnant. A few years after I became her friend, Grace did indeed become pregnant. She was ecstatic. Bill immediately paved their gravel driveway because he envisioned a little child roller-skating on it. Their conversation was now totally colored by this coming child, this coming birth. The sad part is, that after she carried this little baby for three months, Grace miscarried. Not only that, but her diabetes became much, much worse. She lost her eyesight. Bill had to comb her hair, do the cooking and clean the house. In less than a year, she was hospitalized and when I went to visit her with my father, who was her pastor, it was difficult to recognize her. Her body was puffed up with water retention and she was in and out of consciousness. I wept at the ugliness, the havoc wreaked by sin. Although Grace did not recognize me and died almost a week after my visit, my father recounted that in her conscious moments she testified of her love for God and her desire to be with Him. Now did God answer her prayer? There are so many “Grace” stories out there and I think you mentioned a number of them. Perhaps there are different ways of looking at these stories. But there are several truths we must never forget. First of all, we may ask God anything in His name. God is not only a God of great things that happen in the world – things such as wars and famines – but He is also a God of the little things in the world – things such as falling sparrows and the number of hairs on our heads. We must never think that God is so busy with the great things that He forgets the everyday things in which you and I are constantly immersed. Remember Psalm 103: "As a father has compassion on his children, so the Lord has compassion on those who fear Him. For He knows how we are formed; He remembers that we are dust" (vs. 13-14). So, as a little child comes to its mother for comfort, we also may run to our heavenly Father and He will comfort us. And we may come to Him with anything. If we approach God constantly with every little event in our lives, then we will feel more confident to approach Him with the bigger things as well. Grace and Bill came to God with their desire for a child. Christians in Nigeria come to God with a plea that persecution might be stayed. The wife of an alcoholic comes to the Father asking that her husband would stop drinking. The child of a mother with insidious cancer fervently pleads that her mother's life would be spared. Another aspect of such situations is not to dwell on the perceived strength of the devil. Remember, he is a creature and a fallen creature at that. If he is active, and seemingly winning in his activities, it is only because God, in His omnipotence, permits this. It is a precious gift, and one for which we should plead, to know that all things – all things – come from the hand of God and are within His control. Even things such as Alzheimer's, cancer, persecution and barrenness will eventually work out to His glory. Easy to say, I know, and more difficult to accept when you are in the middle of such a battle. Psalm 139 emphasizes that God knows us in every aspect of our living, small and great. It is a good thing to be known. Psalm 139 shouts joyfully about being known by God when it iterates: "You know when I sit and when I rise; You perceive my thoughts from afar. You discern my going out and my lying down; You are familiar with all my ways. Before a word is on my tongue, You know it completely, O Lord" (vs. 2-4). How terrifyingly beautiful those words are and how they wrap about us as loving arms. Difficult as it may be, consequently, there is no need to ask certain questions. Questions such as: Why is there barrenness in this godly household when their neighbor has eight children and does not care for them properly? Why is this Christian mother afflicted with multiple sclerosis and the blasphemer so amazingly healthy? And, why does God withhold marriage from this wonderful girl whereas the atheist down the street celebrates his fiftieth anniversary? God will not tell you all His reasons for doing things. But never doubt that all is well in His hands and be comforted that there are some things that He does tell you. He does tell you that His yoke is easy and His burden is light; He does tell you that He is a Wonderful Counselor, an Almighty God and an Everlasting Father; He does tell you that though you walk through the valley of the shadow of death you ought not to fear evil, for He is with you; and He does tell you that when your body lies in the grave He will call you out of it with the sound of His trumpet. Well, my dear, I have gone on and on haven't I! But these things are near to my heart. I wish you well and hope you come to visit the next time you pass through this area. Give my love to your parents and your siblings, Your loving aunt...

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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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That cloud of witnesses....