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Afterward...

Then David crept up unnoticed and cut off a corner of Saul's robe. Afterward David was conscience-stricken for having cut off a corner of his robe (1 Sam 24:4b-5).

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We all have a conscience, and whether we acknowledge it or not, we also all have an afterward. David certainly did, not just in the incident of cutting off a piece of Saul's robe, but also in the incident of the census taking (2 Sam. 24:10).

Only the Holy Spirit can so direct the conscience of a person that after accusing him, that person can be led by Him to the comfort of confession, peace and knowledge of forgiveness. David is a prime example of being conscience-stricken by the Holy Spirit, giving way to an amazing confession and experiencing the peace of being forgiven. Just read Psalm 51 written after his infamous adultery with Bathsheba and his murder of Uriah the Hittite.

And examples of the Holy Spirit nudging consciences are found throughout history.

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A command often repeated in the Old Testament, the command to honor the Sabbath, is one about which God is very particular. And yet there is no longer a great deal of respect for the Sabbath, for the Sunday. It used to be that when my family drove to church in the late 1950s in Toronto, that the streets would be bereft of most vehicles and that the stores we passed were closed. It was a quiet drive and you could sense it was the Lord's Day. Sad to say, that is no longer the case.

There is the story of a gravestone cutter who resided in Wakefield, Yorkshire. An amiable and jolly fellow, he was a pleasant man, one who had been born and raised in the area. Well known and well-liked for his endearing character, he also held the post of sexton, taking care of the church premises and faithfully ringing the church bell to call people to worship each Sunday service. A lettered man, he served as clerk for the area as well, keeping records and undertaking administrative duties. A practical man, he was not at all superstitious and much enjoyed inscribing words and texts on tombstones.

It was on a Saturday evening in March of 1790, that Peter Priestley, for that was his name, kissed his wife goodbye and set off for some unfinished work, the work being the touching up of an epitaph on a gravestone. Intent upon being done sooner rather than later, he walked briskly, whistling as he strode through the dark. He carried a lantern and had his bag of tools slung over his shoulder. It was rather late and the church clock struck eleven as he traveled on. He should have begun his work earlier, but he reasoned that there were only a few letters in the epitaph which remained to be chiseled out and he was quite confident it would be done quickly and easily.

Arriving inside the church, which place he had been using to give him shelter in the still chilly March weather, Peter Priestley put down the lantern and lit his candle which was set inside a hollow potato. Placing the potato-candle on the tombstone, he began work. However, as he bent over the flat gravestone, hammer and chisel in his hand, a noise stopped him short. It was a strange sound – more like a hiss actually – and one he had never heard before. He straightened up, gazed about, but all was silent. Neither seeing nor hearing anything untoward in the next minute, he concluded that he must have imagined that he heard something

"I am a little deaf," he grinned to himself, "as my wife often tells me."

Shrugging lightheartedly, he picked up the mallet and chisel once more, bending over again with great care to concentrate on the matter at hand. But, although not immediately, the noise returned.

"Hiss."

It was very marked. Not only that, there was a smell which accompanied the sound - a rather unpleasant smell. Peter straightened up slowly and peered around. He walked over to his lantern, relit it and began a search of the premises. But he could find nothing – nothing unnatural, nothing strange – all was as it should be. Nevertheless, strange thoughts began to huddle about in his mind, and uncertainty hovered over his shoulder. Sighing, he contemplated the stone. There were only a few letters left to be touched up. He could do it quickly. Setting down the lantern once more, he returned to the table where the stone lay. Once more, chisel and mallet in hand, he bent over.

"Hiss."

Peter's body jerked upright even as the clock in the church steeple began to strike twelve. Then the awful truth hit him and fear took over. He had almost profaned the Sabbath; he had almost broken one of the Ten Commandments. He dare not waste any more time. Blowing out his potato-candle, and throwing his instruments into his bag, he picked up his lantern with a trembling hand. Heart beating wildly, he left the church premises and trotted home in what resembled a gallop.

Bursting through the door, Peter was sufficiently disoriented for his wife to be concerned.

"What is wrong, Peter?"

He would not tell her for he could not speak to her of a matter so troubling his conscience. His wife coaxed sweetly by making him a hot toddy, rubbing his back and stroking his cheek, but he offered no explanation. Eventually they retired to bed, Peter tossing and turning most of the night. When first morning light dawned, Peter's wife happened to glance over at the chair where Peter had cast his wig.

"Why, Peter!" she exclaimed, "What have you been doing to burn all the hair off one side of your wig?"

"What did you say, woman?"

"I said," repeated his wife, "what have you been doing to burn all the hair off one side of your wig?"

It is an amusing and supposedly true story. The fact is that God uses all sorts of means to probe and sear consciences.

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Conscience stories abound and we should learn from them and praise God for them.

In January of 2018 a man by the name of Brian Hawkins walked into a KRCR-TV station in Redding, California startling the crew by saying that he wanted to confess to a murder. The station agreed to tape and air his conversion on the condition that he turn himself in at the police station. A conscience-stricken man, he confessed:

"God and Christ and these things that have happened over the course of twenty-five years have pushed me and pushed me to do the right thing. I know the wrong can't be changed but this is the closest I can come to doing the right thing."

In 1993, Hawkins and two accomplices murdered a twenty-year-old young man by the name of Frank McAlister, after robbing him of his money. Stabbing him to death, they left his body in a wood, and dumped his car in a Costco parking lot. Police had never been able to solve the murder.

Calvin once said, and rightly so: "The torture of a bad conscience is the hell of a living soul." Hawkins confirmed this statement when he added this to his confession:

"Horrible, horrible, horrible, absolute horror, absolutely horrible since that day. Every minute of every day has been a nightmare. It's kind of weird, Frank never got to have a life, but we were teenagers and now I'm forty-four and still haven't even had a life and now most likely won't anyway. I've been through hell my whole life because of this. There hasn't been a moment that I have not been remorseful for what I have done."

Centuries before, Athanasius, (328-373), said, "The Saviour is working mightily among men. Every day He is invisibly persuading numbers of people all over the world, both within and beyond the Greek-speaking world, to accept His faith and be obedient to His teaching. Can anyone, in face of this, still doubt that He has risen and lives, or rather that He is Himself the Life? Does a dead man prick the consciences of men...?”

There is a hopeful afterward for Brian Hawkins; there is a hopeful afterward for all of us. But only if we repent and are baptized, every one of us, in the name of Jesus Christ for the forgiveness of our sins (Acts 2:38).

Christine Farenhorst is the author of many books, her latest being Katherina, Katherina, a novel taking place in the time of Martin Luther. You can read a review here, and buy it at www.sola-scriptura.ca/store/shop.

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The Pursuit of Wisdom: do it ‘til you die

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

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What should we think of withdrawals?

Revisiting church membership and excommunication Dealing with withdrawals is one of those difficult issues that eventually every consistory faces. All the more vexing is the fact that our church order appears not to address it at all. How do we account for this and what procedure should be followed? I hope to give some guidance on these matters in what follows. A brief historical overview Reformed history in cases of withdrawal shows that two points are of importance. It comes down to: How we understand the character of church membership - is it something that a member may take up and put down, or is it the responsibility of the consistory to bestow and take away? How we understand the function of the church order's procedure for excommunication - is the procedure of excommunication intended to be used in cases where a member wants to leave? In the 16th and 17th centuries the procedure for excommunication in the church order was applied to those who withdrew for no good reason – it was even applied to those who declared that they were joining another church. It was understood that a church member did not have the right to terminate his membership.1 This same excommunication procedure was also followed by the churches of the secession (1834), except when members left for another Reformed church. For those members the consistory instead made a declaration that their membership in their original church was terminated. It wasn't until the 1860s that synods received proposals to acquiesce in a withdrawal. The idea was that the consistory, rather than exercise discipline on a member who withdrew, would instead simply let him withdraw. After heated debate, spread out over three synods, it was decided that in cases where a member withdrew consistories would be allowed to choose between the procedure of excommunication or to read off a simple declaration of withdrawal. The entire faculty of the Theological School at Kampen sharply objected to the introduction of this second option – they didn't believe a member should be allowed to withdraw. The churches of the Doleantie (1886) gave in to withdrawals from the beginning. This had to do with Abraham Kuyper’s view of church membership, which, as he taught, begins and ends by an act of the free will of the individual. This contrasted with the historical position that the responsibility for church membership rests with the consistory, not the individual. But Kuyper's view prevailed, and church discipline after withdrawal was therefore considered incorrect. This issue was raised again at several synods rather soon after the union of 1892 and the decisions favored Kuyper’s ideas – especially because of the strong influence of his colleague Prof. F. L. Rutgers. After the Liberation (1944), not a single general synod has dealt with the issue of withdrawal. It would appear that in practice the customs existing before the war were generally followed, with the exception of inferring withdrawals from circumstantial evidence. Previously this had been forbidden, but the practice has become widespread within the Liberated churches. Some in the Liberated churches even defended Kuyper's view that it is a church member’s self-determination which ends his membership. It looked as though the triumph of Kuyper over traditional Reformed polity on the character of church membership was complete. However, the 1990’s saw a reversal of this trend. In this respect, advice given by Professor M. Te Velde on June 14, 1997 to the Reformed Churches of New Zealand is very interesting. Te Velde defends the premise... ...that to belong to the church is not a matter of man’s absolute free will and free choice. He who withdraws himself from the church ought to receive a response from that church. And (unlike with various other societal relationships) not a response that is neatly neutral and bureaucratic or perhaps with regret and in impotence concludes and records what the departing individual is doing, but appends to it an authoritative judgment and explicitly declares that, for that person, entitlement to the privileges and promises, bound up with church membership, has ended. Brother "N" cuts the bond with the congregation. The church affirms this (after admonition and appeal) by declaring from its perspective that Brother "N" no longer belongs to the congregation. We are not used to referring to this declaration by the church as "censure" or "discipline." But it is related. After all, it pronounces judgment, it has a judicial character.2 Here the perspective is no longer that of Kuyper and his colleague Rutgers, but that of the Reformed Churches from the time of the Reformation. Only the practical implementation is different. Te Velde believes that church membership The one area where Te Velde and Kuyper's colleague Rutgers both agree is that the disciplinary procedure we find in our church order is intended for those who must be evicted from the church despite the fact that they themselves are determined to remain – it is not meant for those who want to leave. The form for excommunication in the liturgical forms is derived entirely from the discipline procedure prescribed in the church order. Where that procedure is not followed – where the steps of church discipline have not occurred – the form for excommunication clearly cannot be used. However, in cases of voluntary withdrawals – cases where the formal steps of discipline are not involved – Te Velde does make the suggestion that, several weeks prior to the final declaration, the congregation can be notified of the brother’s desire to withdraw and asked to admonish and pray for him. The character of church membership A key question to understanding how we should treat withdrawals concerns where the ultimate responsibility for entering into and being removed from membership in the church of Christ belongs. Can a church member of his own free will terminate his membership? In what follows I mention a number of considerations which show, in my opinion, that the responsibility for church membership rests with the consistory. There is, of course, a correlative. A consistory cannot use force to compel someone to remain a member of Christ’s church. We begin with the much quoted text of 1 Corinthians 5:12. What business is it of mine to judge those outside the church? Are you not to judge those inside? Paul has admonished the congregation of Corinth to excommunicate a particular sinner. He then tries to clear up a misunderstanding. In verses 9-13 he writes that he had told them “not to keep company with sexually immoral people,” but he did not mean immoral people in the world. It was never the intention that church members would not be allowed to associate with notorious sinners among the general public – for then they would have to go and live on another planet. No, he says, only brothers who remain in their sins (and for that reason are placed outside the fellowship of the church) must be avoided. The distinction Paul makes between “the people of this world” and a so-called “brother” is not between actual members of the Christian congregation and non-members, but between those who once were part of the fellowship in Christ and those who never had any connection with that fellowship. In our form for excommunication we also continue to call someone who has been expelled a brother. And this is appropriate, for the evicted person remains a brother – although a brother who is excluded from the benefits in Christ because of hardening in a certain sin. In this regard we can see that it is impossible to break the bonds of fellowship once joined – even though membership in the church is terminated. However, this text gives no answer to the question as to whether a church member can terminate his own membership. Lord’s Day 31 of the catechism can provide some clarification. Someone who has left the church remains a brother, but he is a brother of whom it is publicly stated that he is no longer admitted to the sacraments and that he has so hardened himself in sin that the consistory can no longer bear official responsibility for him. This is the second key of church discipline. In the highest sense, the final responsibility for the taking up and laying down of membership in the church of Christ rests, of course, with Christ himself. That perspective leads directly to the premise that here on earth the shepherds of the church, appointed by Christ, would bear that responsibility in his name. According to Hebrews 13:17 they will be held to account on judgment day for their rule. The keys of the kingdom of heaven are given to the office bearers to bind and loosen from sins (cf. Matt.16:19 with John 20:23). For that reason this binding and loosening is restated after the procedure for church discipline in Matthew 18:15-18. The responsibility for making a pronouncement regarding this does not belong to the church member, but to the office bearers who have charge over his soul. There is a direct parallel between defection from the church and admission to church membership. As we confess in Lord’s Day 21, Christ gathers his church throughout the ages. He establishes faith in people’s hearts by his Holy Spirit. Because of that faith there is a desire to follow Christ and join his church. People who have come to faith are admitted to Christ’s church by means of profession of faith and baptism (cf. Acts 2:41). This baptism is administered by office bearers of the church, ruling in the name of Christ. Someone who joins the Christ’s church does this voluntarily and may never be coerced. For its part the church has that liberty as well and can never be forced into baptizing people indiscriminately. The final responsibility for baptism rests with the consistory. A person who by faith and the administration of baptism is admitted to Christ’s church also shares in his promises, including the promise that God includes his children in his covenant. Hence infant baptism. If having reached adulthood, these children do not want to accept this baptism and rebel against the church of God, they are to be admonished and (if unrepentant) must be excommunicated. As the form puts it, adult children, who obstinately deny communion with Christ, are excluded from his fellowship. They are declared to have no share in his benefits as long as they do not repent. In summary, Scripture continues to view those, who have been put out of the church in some sense, as “brothers” who are not to be equated with those who have never been a member. A different ethic applies to excommunicants than applies to those outside the church. Furthermore, Scripture makes clear that determination of membership is a matter for those whom Christ has placed as shepherds over his flock. If a sheep strays, this does not automatically release the shepherds from their duty to go after that sheep! The use of the steps for excommunication Although the Reformed churches originally intended that the procedure of church discipline (based on Matthew 18) be used in all cases of church defection (i.e., for those who wished to remain a member as well as those who wanted to leave the church) there are sufficient reasons for holding to Rutgers’ premise, that the steps for excommunication in the church order are more suited to people who must against their will be placed outside the church. In such cases the safety valve provided by the scrutiny of a classis make sense. Indiscriminate expulsion of people from the church, against their own intentions, must be guarded against. We must also ask whether it is appropriate to undertake a lengthy disciplinary procedure against someone who no longer wishes to remain a member. Although we do not concede to him the right, nor the authority, to discontinue his own membership, his case is in its nature different from that of someone who despite hardening in sin, desires to retain membership. Paul says in Titus 3:10-11 “Reject a divisive man after the first and second admonition.” It would therefore be a mistake to apply Matthew 18 to all cases of church discipline. The church order rightly states that public sins are not intended here. When our Lord gave his disciples guidelines on how to deal with sin within their circle, He did not give them a detailed church order. The object of Matthew 18 is a private sinner from within the circle of the disciples. Essentially this case has little in common with someone who openly declares that he no longer wants to belong to that circle (i.e., the church). Therefore to propose an approach other than the one prescribed here does not have to be unbiblical. There is much in favor of a consistory acquiescing to the wish of someone who no longer wants to be a member. The desire must not be a sudden urge but a well considered position to which someone is clearly committed. In that case the consistory can proceed with making an appropriate announcement about the membership of that brother. The nature of the announcement will depend upon the circumstances of the withdrawal. Differentiation in withdrawals It is obvious that withdrawals differ in nature. At least three different circumstances can be considered: A) Withdrawal for reasons that do not warrant discipline Someone may withdraw because he is moving to a country where we have no sister churches. This person, however, fully intends to join the church of Christ there. Under those circumstances we would wish that person God’s blessing. We never say that our sister churches are the only true churches of Christ in this world! The consistory in its announcement will say only that brother "X" is no longer a member of the church. Depending on circumstances something could be added regarding his/her destination. B) Withdrawal for unclear reasons There will always be cases which are difficult to assess. For instance, someone moves suddenly without notification and sends a letter of withdrawal. If further contact is impossible, the consistory should not resort to guessing his motivation. No one may have motivations imputed to him. Before a withdrawal is deemed deserving of discipline there must be certainty. The withdrawing member must be given the benefit of the doubt. In a statement about such cases the consistory must be careful. The statement cannot go beyond an announcement that the brother involved is no longer a member of the church. Any expression of “regret” should not support the suspicion that that person was necessarily deserving of discipline. C) Withdrawal for reasons which warrant discipline By far most cases in this category are of people who withdraw themselves during disciplinary procedure. The brother may already have been suspended from the Lord’s Supper. In that case the consistory has already informed the brother that, without repentance, he will end up outside the kingdom of heaven. That message is clearly explained in the form for the Lord’s Supper, which warns members to withhold themselves if they become hardened in certain sins. It states: “we declare to them that they have no part in the Kingdom of Christ.” That pronouncement remains in effect “while they persist in their sins.” The pronouncement is provisional. If the disciplinary procedure does not end in withdrawal then the declaration in the form is simply a public confirmation of this provisional judgment. It was conveyed to the person long ago when he was first suspended. The public declaration that this person stands outside the kingdom of Christ is of significance to both him and the congregation. He must repent and the congregation is exhorted to act in such a manner that this message reaches him.3 What must be done then when someone, while under discipline, withdraws? Such a person says that he does not intend to repent. His act of withdrawal is in this instance a public sin. In an announcement to the congregation his name and his desire to withdraw can be made public, and the congregation exhorted to admonish the brother. Because of his declared desire to leave the church, the approval of the classis is no longer required before his name can be made public. If, after some weeks, the conclusion must be drawn that he has hardened himself in this desire, the consistory will have to announce that the efforts of the congregation did not turn this brother from his sinful way and a declaration is made that he is no longer a member of the congregation. The congregation may already know the standing of this brother from the announcement of his name in the second step. The congregation is then exhorted to exert itself on his behalf so that he may come to repentance. In the implementation of the excommunication mention is made of the fact that the elders and congregation have tried everything to bring him to repentance and that their responsibilities – in the ecclesiastical sense – have come to an end. The judgment, however, remains conditional. A person who has been excommunicated can always return if he shows remorse. But until he does, he remains excluded from the office bearers’ care for the church. For this reason there can be no objection to making an announcement in the final declaration of the consistory by which his membership is terminated and the sinner’s standing with regard to the kingdom of heaven is stated. On the contrary, there is every reason to make clear to the sinner, as well as the congregation, the seriousness of the matter. Proposed resolutions In conjunction with the preceding I propose that the following decisions be taken:  The consistory decides that in all cases of withdrawal a judicial declaration be made by which the membership of the person concerned is terminated and in which the consistory shall give a clear explanation of its responsibility for this. The consistory decides in cases of withdrawal for reasons which warrant church discipline to: make an announcement to the congregation several weeks before the judicial declaration. In this announcement the desire of the person involved to withdraw shall be made known and the congregation shall be exhorted to pray for him and to admonish him in a brotherly manner. announce in the judicial declaration that, if the person involved does not come to repentance, he will remain outside the kingdom of Christ, according to the form for the Lord’s Supper celebration.4 Endnotes 1 For detailed case studies and relevant decisions see my paper “Reformed Church Polity concerning Withdrawal of Church Membership” 2 Professor M. Te Velde's Advice to The Reformed Churches of New Zealand, June 14, 1997., Par. 8. 3 See my article, "The Sinews Of The Church, Biblical Principles Concerning Church Discipline" 4 p.593 Book of Praise “we declare to them that they have no part in the kingdom of Christ”  Rev. Dr. R. D. Anderson is pastor of the Free Reformed Church of Rockingham, Western Australia. This article is an abbreviated version of a much longer article on his website: "Reformed Church Polity concerning Withdrawal of Church Membership."  ...

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The End was near

They’ve probably been predicting the end of time since the beginning of time. Recently, we’ve had predictions it would end in 2012, due to some Mayan calendar related prophecy. And in 2011, Harold Camping, a prominent, and formerly Reformed, radio host made news predicting the universe’s destruction for October of that year. And, of course, cults all around the world were expecting the end in the year 2000, and countless individuals were predicting Western civilization would grind to a halt as the Y2K computer bug shuts down all the computerized systems we depend on. While computers may be a recent invention, predictions of the end are not. For numerous orthodox and not-so orthodox Christians, predicting the end of time has been a pre-occupation for as long as anyone can remember. The reasoning behind most of the predictions has often been creative, and of the sort of logic that could come up with almost any date. It often goes something like this: the world is going to end in 1998. Why 1998? Well, all you have to do is take the number of God - 3 - multiply it by the number of the beast - 666 - and you get 1998. (Since you’re reading this in 2017, you might’ve noticed a flaw in the reasoning.) Other examples abound. John Gribben authored a book in the 1970s arguing that an alignment of the planets in 1982 would bring on the end as the combined gravity of the planets caused massive earthquakes, tidal waves, and other disasters. Though by 1980, even Gribben had disowned his theory, some religious groups continued preparing for an end that didn’t arrive. Jehovah’s Witnesses Charles Russell, founder of the Jehovah’s Witnesses cult, took a unique approach to forecasting the end. He predicted Christ’s return in 1874, but he predicted this after the year had passed. According to him, Christ had returned secretly that year. In the closest thing to success in a doomsday prediction, Russell expected the final battle between God and Satan would take place in 1914. While it wasn’t the final battle, World War I did start that year. In fairness to the Jehovah’s Witnesses, after repeated failed attempts to predict the end of the world, they gave up on that in 1996. Now they focus on being “watchful” rather than failing to predict the end of time. The End through the ages For those trying to anticipate the end, the year 1666 was an obvious year to expect it. After all, the year itself contained the number of the beast. If anyone was expecting judgment that year, it only arrived in London, where The Great Fire burnt much of the English capital to the ground. Some had predicted the end of time to fall in 1657. The very important Council of Nicea was held in 325. Two times the number of the beast - 666 - plus 325 and voila, you’ve got 1657. The Black Plague swept Europe from 1338 to 1349, returning for a second outbreak between 1357 and 1362. This rat-borne disease wiped out from 20 to 30 million people, anywhere from one quarter to one third of Europe’s total population. With this sort of catastrophe sweeping the continent, predictions abounded of the anti-Christ’s imminent arrival. He was expected to come in 1346, 1348, 1375, and 1400. If those dates didn’t produce the expected result, those peering into the future simply tried again and guessed another date. Though they thought they could see Armageddon coming, they miscalculated, repeatedly. One of the predictions that seemed to catch a lot of people’s imaginations was that the end would come in 1260. The monk, Joachim of Fiore (1135-1202), developed an elaborate theory of history to back up his expectation. Based on Biblical genealogies, there are 42 generations from Abraham to Christ. If a generation is 30 years on average, that’s 1260 years. He reasoned that there would also be 42 generations after the birth of Christ, and thus, the world would end in 1260. What made Joachim’s system so much more enticing was that his whole history of time was based on the number 3. The first period, the period of the law or of God the Father, took place until the birth of Christ. The period of Christ would last until 1260, and the third and final period of the Spirit, when the world would be converted, would take place immediately after that. Though Joachim was consulted by popes, and wined and dined by kings and princes, he was still wrong. Time kept marching on. Year 1000 scare The most widely believed date for the end of time was the millennium. No, not the year 2000, but the year 1000. At that point, there was considerable panic that the end was near. In 950, the monk Adso wrote to Gerberga, sister of the Frankish king, Otto I, saying that the anti-Christ would come when the last Frankish king died. This Frankish dynasty ended somewhere between 987 and 991, inspiring fear that the end of time was fast approaching. This fear was reinforced by Adso’s one-way pilgrimage to Jerusalem. The arrival of Halley’s Comet in 989 was seen as a sign of the coming apocalypse. These indicators were backed up by the preaching of Aelfric, the Abbot of Eynsham, who delivered apocalyptic sermons in the 990s, hinting at the end of time in the year 1000. Dooms-dayers are nothing if not flexible. The year 1000 was seen as a reasonable date for the end of time since it came 1000 years after the birth of Christ. When the world failed to end in 1000, the next logical choice was 1033, 1000 years after the death of Christ. In the case of both the year 1000 and the year 1033, society changed in noticeable ways. Peace councils were formed to try to stop the violence and war of the period. In the resulting peace, parishes and villages were organized. Not surprisingly, new prosperity resulted. In preparing for the perceived end, the peasants and aristocrats drew together in a new spirit of cooperation and friendship. As the cynic might expect, when the end did not come, these advances quickly fell apart. Conclusion So what are we supposed to make of all this? Try as we might, we just don’t know the day or hour of the end, not even the angels in heaven know that. Since we’re still here, in time, having to use our talents to God’s glory, that means that we have to trust that God will take care of us. Eventually, those predicting the end are bound to hit the mark. If you make enough predictions one of them eventually has to be right. However, when that last day comes, for us it’s not something to fear or to make us panic. When the Master returns and finds his servants doing what he has asked, He will richly reward them. The end of time is something to be eagerly expected, not eagerly predicted. A version of this article first appeared in the May 1999 issue. For more information on End Times predictions see Richard Abanes’ “End-Time Visions: The Road to Armageddon?” and Bernard McGinn’s “Visions of the End: Apocalyptic Traditions in the Middle Ages”...

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Professor Peterson is not PC

Jordan Peterson’s rebellion against Political Correctness On September 27, 2016, a star was born. On that date, Jordan B. Peterson, a psychology professor at the University of Toronto, posted a video to his YouTube channel condemning political correctness. In particular, he criticized Bill C-16 which added gender expression and identity to federal human rights legislation as well as to hate propaganda provisions of the Criminal Code. The video soon received thousands of views and catapulted Peterson into the vanguard of opposition to political correctness in Canada. The political correct view he was opposing was that of calling people by made up pronouns like “ze” and “vis.” He refused, absolutely, even though, under Bill C-16, which passed in June, that may get him in real trouble. His stand was not popular among the fashionable left and many academics and political activists were and are demanding that Jordan Peterson be silenced and punished. Opposition to political correctness is very politically incorrect. A short book about Peterson and the controversy he has generated was published earlier this year. Written by Richard West, the book is entitled: An Unauthorized Biography of Jordan B. Peterson: How Toronto Psychology Professor Jordan Peterson Established Himself as an Opponent of Political Correctness. Personal background Jordan Peterson was born in Fairview, Alberta, and lived there until he went to college. As a teenager, Peterson became close friends with his local Member of the Legislative Assembly, Grant Notley. Notley was the leader of the provincial socialist party, the Alberta New Democratic Party (NDP). Peterson became an NDP activist and got to know Grant Notley’s daughter Rachel, who would later become Premier of Alberta. Peterson was brought up in a Protestant church-going home, but he abandoned Christianity because he could not reconcile the Bible’s account of Creation with Evolution. He subsequently developed a keen interest in books and politics. West writes: “At thirteen, he started reading serious political books. Authors of interest included Ayn Rand, Aleksandr Solzhenitsyn, and George Orwell – three authors who warned against the evils of collectivism and totalitarianism.” Reading and studying politics eventually caused him to see through the false promises of socialism. As West puts it: “His faith in socialism specifically and ideology generally was finally undone by George Orwell’s book, Road to Wigan Pier. The book impressed upon him the possibility that socialists were those who hated the rich – not those who loved the poor.” After high school Peterson attended Grande Prairie College where he studied Political Science. However, he became increasingly interested in Psychology and headed ot the University of Alberta, graduating in 1984 with both a B.A. in Political Science and a B.A. in Psychology. Then it was off to McGill University, where he received his PhD in clinical psychology in 1991. Successful academic life Peterson was very successful in his academic career and became a visiting professor at Harvard University in 1993. He remained at Harvard for five years and then took up his current position at the University of Toronto where he became quite popular. West writes: “Over time, he became a student favorite. Before he had a cult following on the Internet, Peterson had a cult following on the University of Toronto campus.” Peterson’s success included publishing dozens of academic papers and appearing on TVO (originally known as TVOntario) numerous times. In 2013 he began posting videos of his lectures on YouTube. His videos received many views, likely mostly from students. In March 2016 he made a short video asking viewers to financially support his work through Patreon, a crowdfunding platform. Support began to trickle in, but it soared after he began attacking political correctness. By July 2017, the Toronto Star reported he was receiving over $45,000 per month from crowdfunding alone. The video As mentioned, at the end of September 2016, he released his now famous video criticizing Bill C-16. With this law, refusing to refer to people by their preferred pronoun (e.g. “ze,” “vis,” “hir”) could be considered a form of discrimination and harassment. West notes: “Peterson made it clear in his video that he would not comply with requests that he use the preferred pronouns of individuals including transgendered persons. He acknowledged that not only would not using someone’s preferred pronouns be considered discrimination under the new human rights legislation, but it would also be deemed a form of hate speech.” This video soon received tens of thousands of views and captured the media’s attention. Many people supported Peterson’s views but the academic establishment and the University of Toronto administration were outraged. Early in October, the chair of the university’s Department of Psychology wrote a letter to Peterson stating, “I wish to remind you that in your activities as a University of Toronto faculty member you are expected to comply with applicable human rights law.” Opposing the compulsory acceptance of transgender pronouns was seen as a potential violation of “human rights.” Later in October, the Dean of the Faculty of Arts & Sciences and the Vice-Provost of Faculty and Academic Life sent him another letter to ask him to use “non-binary pronouns.” It also suggested – ominously – that failing to toe the party line could undermine his ability to fulfill his job. Debate Peterson suggested that a public debate over the issue be held. This suggestion was resisted by faculty members such as Physics professor A.W. Peet who said, “Gender identity of real life people is actually not up for debate.” Nevertheless, a public debate was held at the university on November 19. He faced two opponents: another professor from the University of Toronto and a professor from the University of British Columbia. As part of his final point Peterson stated: “I regard these made-up pronouns – all of them – as the neologisms of radical PC authoritarianism. I’m not going to be a mouthpiece for language that I detest.” Standard bearer Peterson’s public and uncompromising opposition to transgender pronoun police has garnered considerable public support. His willingness to continue his fight in the face of frequent accusations of “hate speech” and “intolerance” has made him a hero to many people. Clearly, he is a man to be admired. As West puts it: “Dr. Peterson’s refusal to use state-mandated pronouns is a form of civil disobedience, and his willingness to risk his career and reputation has made him a powerful advocate for free speech in Canada.” In fact, West sees Peterson’s widespread support as being situated within a larger cultural phenomenon: “Dr. Peterson’s work seems to be part of a broader trend in North America and Europe, whereby voters are reacting against excessive political correctness.” Peterson continues to appear in YouTube videos discussing a wide range of topics. His perspective is deeply informed and usually conservative. However, he is not a Bible-believing Christian and therefore gets some important things wrong. He doesn’t think, at least at this time, that abortion should be made illegal. But it’s also important to note that it is not his abortion position for which he is being attacked. It isn’t on what he is getting wrong, but on what he has gotten right that he is the target of so many. Conclusion Jordan Peterson represents an important form of resistance to the leftwing cultural and political juggernaut. His leadership inspires others to stand against the tide, and Peterson provides his supporters with well-thought-out reasons to oppose politically correct attitudes and beliefs. He has considerable credibility due to his academic stature and cannot be “brushed off” as a fringe figure. Although he is not a Christian, his perspective on transgender pronouns parallels the Christian perspective (sex is binary), as does his opposition to political correctness generally, and therefore his cause is worthy of support. Picture credit: modified from Adam Jacobs and used under CC license Attribution 2.0 Generic...

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What to do when you don't know what to do

On the Institute for Nouthetic Studies blog, Dr. Jay Adams offered up some sound biblical advice on what to do when you don't know what to do. The gist of it? If we think some course of action we are considering might be against God's will, or we aren't really sure whether it is or isn't, then we must not do it. He points readers back to Romans 14:23, and notes that the problem here isn't the act itself – we don't know if it is sinful or not so it might turn out to be perfectly fine – but rather our attitude. "...you would be willing to do something that you thought might be sin — that is a sinful attitude. So even if the act — whatever it is — isn’t sin; your attitude in doing it is sin."   JUST DON'T DO IT... So, the principal here is, if in doubt, just don't do it. That is the way to honor God - inaction until we are sure that what we are about to do isn't sinful. Or as Jay Adams puts it, "whatever isn't done in faith is sin." This is a vital principal for Christians to keep in mind in our increasingly complex world. Today we face ethical dilemmas our grandparents never imagined. Should our floral shop make wedding bouquets for a same-sex "marriage"? How should we weigh the many end-of-life decisions we're being asked to make? Should we consider "snowflake" (embryo) adoptions? What should we think of transplant organs grown in pigs? Is it right or wrong to take advantage of this government program/rebate/tax credit? And then there are questions our grandparents probably were familiar with, and had to wrestle with too. Would God want me to date this girl or guy? Can I take a job if it isn't near any good churches? Should we buy this house or are the payments too high for our income? Lots of questions. And there are answers to many of them. But if we don't know the answer and we are worried that what we are about to do might be sinful then we should not proceed until we clear things up. ...UNTIL YOU CAN PROCEED WITH A CLEAR CONSCIENCE In the meantime, we can look into the problem – often times a dilemma can be resolved with study. We know, for example, that abortion is immoral. But what about those rare situations in which the mother will die if the pregnancy continues? We might not know what to think at first. But when we look deeper we will realize that in these circumstances abortion will be allowed. Why? Because, even as we acknowledge the baby is fully human, when two lives are at risk and we can only save one, then we should act to save that one. But what of the ethical dilemmas in which the line is blurry? What about, for example, a situation in which the mother's life is in danger, but only to a degree? Just how deadly a risk does it need to be before abortion is a moral option? No sharp line can be drawn here. BUT WHAT ABOUT WHEN WE HAVE TO DO SOMETHING? Here is where we have to expand on the principal Jay Adams has presented. Adams is right, God doesn't want us to proceed when we are worried our actions might be sinful. But like much of what God teaches in the Bible, this rule can be taken too far – this rule could lead to incapacitating introspection, where a Christian does nothing because they are so worried that whatever they do might be sinful. Then it is important to remember that in some cases (like considering abortion to save the life of the mother) not acting is also a decision. Sometimes inaction is not an option; our dilemma is between two different actions, and we are uncertain about either. In these circumstances it may be impossible and immoral to defer our decision. All we can do then is manage what biblical study we can in the time we have, pray to God for wisdom, and make the best decision we can. But in situations where inaction is safe/moral, and we are worried that our contemplated action might not be, we shouldn't proceed until we are sure this action is indeed pleasing to God....

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The "Force" behind bad statistics

Statistics don’t always mean what they seem to mean. For example, according to figures released by Statistics Canada some years back, there are 20,000 Jedi in Canada. In addition, there are 53,000 in New Zealand, 70,000 in Australia, and a startling 390,000 in the United Kingdom! If you’re not a fan of Star Wars, you might not have heard of the Jedi. In this series of science fiction films – eight so far – Jedi “knights” wield the good power of the “Force” to fight against those who would seek to destroy the universe and enslave it to evil. It’s a weird sort of Eastern mystical “Force” where both good and evil originate in the same source. By now you’ve probably spotted the problem with the Statistics Canada census. 20,000 Canadians claim to believe in a religion – “Jediism” – that exists only in movies. How can that make any sense? Earnest idiots If you’re Derek Evans, director of the United Church-affiliated Naramatha Centre in B.C., you see calling yourself a Jedi as “part of a journey…discovering the powers that rest within,” and how to use those powers to take care of the ones you love.1 Derek Evans is probably a bit too serious. Chris Brennan had a different take on the whole thing. As president of the Australian Star Wars Appreciation Society, he didn’t think the census details were quite accurate. He estimated that of the 70,000 Aussies who claimed to be Jedi, no more than 5,000 or so were “true hard-core people that would believe the Jedi religion carte blanche.”2 Chris Brennan didn’t quite get it either. Messing with the survey But for most of the thousands of "Jedis" there was a much simpler explanation – these people didn’t take the census seriously. Prior to the Canadian census, a Denis Dion posted a message on the Canadian Ski Patrol message board urging people to list their religion on the upcoming census as Jedi. He claimed that if 10,000 Canadians were to do this, then Jedi would become a “fully recognized and legal religion.” This message, circulated by Dion and others, obviously made the rounds, and 20,000 people joined in on the stunt. What was the motivation? If you can believe the folks at Wikipedia, somebody in New Zealand thought that asking someone’s religion was a nosy question that didn’t deserve an honest answer. As well, some people just don’t really have a religion that they believe in strongly so they don’t know what religion to check off on their census forms. Lightsaber sales still down So what’s the moral of the story? With more than 500,000 people worldwide claiming to be Jedi, what can we learn from this bizarre tale? Simply this: sometimes if a statistic seems unbelievable, it probably is. We need to be skeptical when we’re told the results of surveys. For a survey to be accurate, it needs to be taken seriously, and it needs to be something that people are willing to answer. When answering surveys, people don’t like to appear foolish so they may offer opinions even when they don't know anything about what's being asked. And they are often unwilling to give up personal information yet unwilling to say this. In four different countries people were either unwilling to tell the statistics offices their real religion because it was too personal, or just weren’t taking the question seriously. When we’re outnumbered, and surveys tell us that very few people believe a fetus is “human,” or that most people support euthanasia, we should take it with a grain of salt. Those who oppose abortion are unlikely to tell pollsters their true opinions because their answers are politically incorrect and seen as foolish, and those answering the surveys don’t want to seem foolish. They’re often unwilling to give an honest answer. So when you’re faced with impossible statistics, with insurmountable odds, maybe the best thing to do is to simply laugh. That's what the BBC did when it reported on the 390,000 Jedi supposedly living in the United Kingdom. You see, if there really are that many Jedi in the U.K. it’s only a matter of time until sales of lightsabers start to sky rocket3. And when we’re faced with impossible odds and improbable statistics, we can laugh boldly, because we have a power greater than statistics and far stronger than the Force to lend us aid. Endnotes 1 Globe and Mail, May 14, 2003 2 The New Zealand Herald “Jedi order lures 53,000 disciples” www.nzherald.co.nz, August 8, 2002 3 “Census returns of the Jedi,” 13 February 2003, news.bbc.co.uk...

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The definition of patience

Patience. It’s a word we would never bother looking up in the dictionary because we already understand its meaning. But sometimes a well-known word can leap to life with new meaning and application when we read its formal definition. So consider what Dictionary.com has to say about patience. Patience: putting up with annoyance, misfortune, delay, or hardship, with fortitude and calm and without complaint, loss of temper, irritation or the like. It is an ability or willingness to suppress restlessness or annoyance when confronted with delay. Wow. Simply put, patience means not showing annoyance or anger with people or things that aren’t acting as we desire! From this definition we can deduce that we are very often…. not patient! This definition leads me to believe that the practice of “patience” or “impatience” relies almost completely on the words that come out of our mouths and the body language that we exhibit (heavy sighs, eye-rolling, stomping, slamming doors) when we do not like what is being said or done. Is patience an attitude then, or an action? Love is patient It definitely starts with an attitude – we have to decide how we are going to react, and we do that by recognizing what is right and wrong and then making our choice. In 1 Corinthians 13, Paul tells us that, “Love is patient.” That means that love puts up with "annoyance, misfortune, delay, and hardship with fortitude and calm and without complaint, loss of temper, or irritation." It means love is the "ability or willingness to suppress restlessness or annoyance." In Romans 12:9-21 Paul tells us how to behave like Christians. Part of that includes verse 12, which states, “rejoice in hope, be patient in tribulations, be steadfast in prayer.” That means that when we have tribulation (which means trials, troubles, problems, aggravations) we are supposed to put up with them with fortitude and calm and without complaint, loss of temper, or irritation; we are to suppress restlessness and annoyance. Excusing ourselves But patience is not easy, and it has become difficult to recognize right from wrong because our culture not only excuses impatience, it exalts it as a right and a virtue. It is “only understandable” to be impatient in traffic or standing in line, when confronted with confused or ignorant people, or in obtaining whatever it is that we need or want. Television commercials suggest that we grab each other’s breakfast food, race to beat our spouse to the better car, and complain loudly whenever things displease us. Life is all about indulgence and not letting anyone or anything get in our way. It is also very easy to excuse our behavior by blaming our impatience on our workload, our temperament, our upbringing, our heritage, our gender, or our age (whether young or old!). Recognizing the sin of impatience So let’s get the definition of patience correct first – let’s know right from wrong, because God tells us in several places that we are to be patient, including with family and church members. How do we talk to and about our church family? 1 Thessalonians 5:14 tells us that as we “warn the unruly, comfort the faint-hearted, and uphold the weak,” we are to “be patient with all” of them. This is different than “tsk-tsking” as we look down our noses. Paul tells us to express all the fruit of the Spirit spoken of in Galatians 5:22-23: love, joy, peace, patience, kindness, goodness, faithfulness and self-control. This involves not demanding our own perceived “rights” or our own way. It involves loving others more than ourselves for “love overlooks a multitude of sins” as well as mistakes and small differences (1 Peter 4:8). And it involves trusting God to take care of the details when there are delays and difficulties. We must drop the hurry and the worry about what others might think of us. Either we are acting patiently, or we are not. God’s written and preached Word can give us strength that helps us choose patient behavior. We exhibit this fruit of the Holy Spirit best when we are walking closest to Him. The Apostle Paul said in Romans: “So I find this law at work: When I want to do good, evil is right there with me” (7:21). So true. But having a better definition of this sin will at least help us to identify our inclination towards it, and make it less excusable. God tells us to be patient: to put up with daily trials without complaint or irritation. The best news is that He promises strength through the Holy Spirit, and forgives our confessed sins daily as well. “Faithful is He who calls us, who also will do it” (1 Thess. 5:24)....

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Confirming what we've always confessed

On March 11, 2015, Classis Ontario West adopted an unusual proposal from Hamilton’s Providence Canadian Reformed Church: Providence wants an addition made to the Belgic Confession. As they explain in their proposal, our confessions differ from Scripture in that they aren’t perfect or sacred…so they can be amended or edited. That has happened in the past: for instance, at the 1905 General Synod of the Reformed Churches in the Netherlands a number of words were deleted from Belgic Confession Article 36 “in an effort to better conform to biblical teachings on the role of civil government.” But why would a change need to be made now? Because “the Canadian Reformed Churches presently face a significant doctrinal challenge in the area of origins.” What change does Providence propose? They want to replace the first line of the Belgic Confession’s Article 14 with the following to clarify “our confessional and biblical stance on human origins” (new wording is italicized): We believe that God created the human race by making and forming Adam from dust (Gen. 2:7) and Eve from Adam’s side (Gen. 2:21-22). They were created as the first two humans and are the biological ancestors of all other humans. There were no pre- Adamites, whether human or hominid. God made and formed Adam after his own image and likeness, good, righteous, and holy. As the proposal notes, many believe that our confessions are already quite clear on this topic. However, the fact is some Canadian Reformed academics have joined together to argue that the confessions leave room for a great diversity of views on how mankind came to be. This group, Reformed Academic, includes some very prominent figures: Dr. Arnold Sikkema, Dr. Jitse Van der Meer and Dr. F.G. Oosterhoff. They have a diversity of views amongst themselves, and it can be hard to figure out just what they each believe about Man’s origins. On the group’s blog they have allowed their most outspoken (and clearest) member, Dr. Jitse Van der Meer, to outline what he considered strong evidence for the possibility that man and chimpanzees have a common ancestor. Does that mean Dr. Van der Meer is affirming the evolution of man from some relation of chimps? Well, there is a nit that can be picked here: relating strong evidence for evolution is not necessarily the same thing as affirming evolution. As Dr. Sikkema noted in a response to the proposal, even a creationist like Dr. Todd Wood has acknowledged that there are strong evidences for evolution. But, of course, there is acknowledging and there is acknowledging. While both Reformed Academic and Dr. Wood acknowledge the evidence for evolution only Dr. Wood acknowledges that God created Man over six literal days and not via a process that involved pre-Adamites and millennia upon millennia of death, disease, and disaster, which He thereafter declared “good.” Context is key. In his response to the proposal Dr. Sikkema argued that Providence Church had misrepresented him in supporting materials by labeling him a “theistic evolutionist”: I don’t “believe in evolution.” It’s not about belief. I don’t believe in Einstein’s theory of gravity either, but I do believe in a good, loving, and covenantally faithful Triune God… Dr. Sikkema uses the term “belief” here in the sense of “place my hope in.” In that sense he believes in God, but not evolution or Einstein’s theory of gravity. However, no Christian anywhere “places their hope” in evolution, so if that is what it means to “believe in evolution” it is not surprising Dr. Sikkema rejects the label “theistic evolutionist.” As he has redefined the term it can’t be applied to anyone at all. But what if we give the term a more reasonable definition? What if we say a theistic evolutionist is "someone who argues that God-directed evolution is a legitimate possibility"? Then the term applies. In a joint blog post (responding to the charge that, “evolution falls outside the tent of the Reformed confessions” Dr. Sikkema and the other members of Reformed Academic wrote: …God-directed evolution does not exclude the direct creation of Adam, because everything that happens is under God’s direct control. Therefore, theistic evolution is not outside the boundaries of the Three Forms of Unity . Other objections have already been raised, some of note (an edit will be needed to acknowledge that Eve, too, was made in God’s image), but very few of which wrestle with what is at stake here. To paraphrase Douglas Wilson, did Adam bring death into the world (Romans 5:12) or did millions of years of death and dying bring Adam into the world?Providence’s proposal specifically and clearly rejects the latter and calls upon our churches to do the same. The proposal’s critics are going to fall into one of two camps. There will be: Those who argue it isn’t necessary because they believe the Confession already rules out pre-Adamites. Those who argue it isn’t necessary but who won’t rule out pre-Adamites. If the critics all fall into the first camp, Providence’s proposed addition isn’t needed. Conversely, if there are any who fall into the second camp, that will highlight why we need to clarify our Confession. There will also be some who make a show of being in the first camp with carefully parsed statements such as, “it could be argued that the Confession already rules out evolution.” While that sounds very first camp-ish, it can be a clever way of saying, “some people – not necessarily me, mind you – could argue…” We should view such critics who won’t be clear as strengthening the case for Providence’s clarifying proposal. Lots of work, research, and thought has gone into Providence’s proposal, and you should read it for yourself. It can be found on their website: ProvidenceChurch.ca....

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