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Pornography

No satisfaction: James’ Epistle on pornography

If I were to do a sample of readers to ask what they think is the driver behind pornography, my guess is that the most common answer would be just one word: lust.

As far as it goes, this is true. But we need to get behind that word, so to speak, to find out what we actually mean by it. A good place to start is by studying the words of James in his Epistle:

“From whence come wars and fighting among you? Come they not hence, even of your lusts that war in your members? You lust and have not. You kill, and desire to have, and cannot obtain. You fight and war, yet you have not, because you ask not. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts” (James 4:1-3).

I have bolded out three phrases here, because it seems to me that they are key to understanding lust (and incidentally not just lust, but all sorts of other sins that James alludes to). Now, I don’t always use the King James Version but did here, because it uses the word “lust” where other translations use “passions” or “desires.” “Lust” gives the better flavoring here, because while desires and passions can be both good or bad, lust is what happens when passions and desires go awry, which is what is happening here.

Lust, according to James, is at root a desire to have something that we haven’t got and which isn’t rightfully ours, to seek to obtain it but always fall wide of the mark, and consequently to fail to be satisfied. It is a vicious circle in which failure to obtain the satisfaction we desire drives us to seek it again in other places.

This, by the way, at least partly explains why pornography, as with drugs, is often a gateway habit, with users going on to seek harder and harder stuff in order to be satisfied. But of course true satisfaction never comes.

Sexual desire isn’t bad, until porn twists it

Like all other vices, pornography is driven by the twisting of good and noble inclinations in a direction to which they were never meant to go. Pardon the pun, but there are no “original sins.” There is “Original Sin,” but there are no “original sins” in the sense of actions that are entirely thought up by the devil or by man with no reference to God. Rather, all sins are perversions and mockeries of something good that God has given to man.

Imagine a father who buys his son a toy drum, only to later find him using the stick to whack his little sister. The stick was meant to be whacked. It was meant to beat something. But it wasn’t meant to beat people. And so, although some of the actions involved are nearly identical to what the stick was meant to be used for, in his mind and in his actions he has twisted it out of all recognition so that it is now actively used for vastly different purposes than the one intended.

This is how pornography works. God has given us the good and noble inclination to want to be satisfied. Physiologically, he has given most of us the good and noble need to be sexually satisfied. Why do I call it good and noble? Because it is the consummation of and the most intimate part of the marriage relationship, which the writer to the Hebrews tells us is honorable (Hebrews 13:4). And without it, humanity would die.

What pornography does it to take this God-given desire for satisfaction, and the physiological need for fulfillment, and wrench it out of all recognition, fixing the gaze on another object than the one intended.

Twisted, it can’t satisfy

Yet the irony is that by using the gifts that God has given us for entirely different and incompatible purposes than the ones intended, we find that fulfillment eludes. If the sexual drive was created to lead us towards intimacy, how can pornography, which is entirely non-relational and involves people who have never even met, fulfill?

The answer, as hinted at by James, is that it can’t. To the extent that it appears to users to provide some fulfillment, it does so only in the way that scratching an itch does – entirely temporary relief, but with the catch that when the itch returns, it will be even harder to appease than before.

Herein lies the pornography trap. We are designed to find fulfillment in a real relationship, but it is partly the fact that pornography is non-relational that makes it so appealing. Relationships are hard. Life is often a monotonous routine. Living with another sinner is often far from easy. But as for the people in the pictures or the video, you don’t need to worry about their sins. You don’t need to live with them and deal with their issues day after day. And so the thrill and excitement of being taken out of normal life into some fantasy world where real satisfaction apparently resides can become intoxicating. No faithfulness is required to obtain satisfaction there. No commitment is required to achieve satisfaction there. No dealing with another person in an ongoing relationship is required to get satisfaction there.

And yet the irony is that true, lasting satisfaction is the one thing it can never bring.

Lots of reasons to stop, one remedy

What then is the remedy? That might seem like an odd question. Surely I’m not about to suggest that there is one remedy for all of this? Actually I am. There are plenty of reasons and inducements for somebody who has a pornography habit to break it, but ultimately there is only one remedy, which I’ll come on to that in a moment. But first here are some reasons and inducements.

1. Come to see how much it dehumanizes, both yourself and others

Pornography is by its very nature dehumanizing. Not just for the people who make it, but also for the one viewing it. By its nature it objectifies and commoditizes people, which means that if you are a user of pornography, you are both an objectifier and commoditiser of people. That’s not a good thing to be.

2. Understand that it cannot bring you the satisfaction you desire

As mentioned, the use of pornography is rooted in a desire to be satisfied. Yet as any counselor of those with a porn habit will tell you, it has never yet brought anyone true joy or lasting happiness. If you are looking for satisfaction in something which demonstrably cannot bring you what you are looking for, it’s probably a good time to question whether you are seeking satisfaction in the right places.

3. Recognize how ridiculous it looks

There’s something to be said for just sometimes stepping out of yourself and your circumstances, so to speak, and looking at what it is you are actually doing. What do you call fantasizing about having some sort of sexual encounter with a person you’ve never met, never will meet, and if you did meet them it would never take place? Isn’t it about as absurd a scenario as it’s possible to conjure up?

4. Stop referring to your habit as an addiction

The word addiction has become one of the most abused words of our day, and is often used as an excuse for responsibility avoidance. While I have no doubt that pornography produces certain chemicals in the brain that can take a powerful hold on us, the idea that we become passive victims is not borne out either biblically or practically.

Biblically, pornography falls into the category of sexual immorality, and Scripture is plain that this is a sin that we should avoid, can avoid, and must avoid, chemicals notwithstanding. Practically, the fact that many “porn addicts” break their “addiction” shows that, though undoubtedly hard, it can be done. “Porn addiction” is in reality a “porn habit,” and it is there to be broken with willpower and determination.

5. God tells us that those who don’t break with it will be excluded from the Kingdom of God

In 1 Cor. 6:9-10, the Apostle Paul says this:

“Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God.”

Despite the wonderfully elaborate attempts of many modern Christians to ignore, twist, deny, camouflage or dispute much of this, there it is. Seems pretty clear to me. Make of it what you will.

The solution? No half measures

Yet finally, as I mentioned above, whilst these are all good reasons and inducements to break the porn habit, they are not the remedy itself. What is that then? Biblically speaking there is only one, which is this: “Flee from sexual immorality” (1 Corinthians 6:18).

That’s it. All the reasons and inducements in the world will not help the user of porn to break his or her porn habit unless they are prepared to do the one thing necessary. Flee from it. Don’t walk, run. Don’t dabble, don’t skirt along the edges, don’t case furtive looks. Get away from it. Have nothing to do with it.

This article was first published in Reformed Perspective in the July/Aug 2017 issue of the magazine. Rob Slane lives with his wife and six children in Salisbury, England, about 90 minutes drive from Wales. He is the author of A Christian and Unbeliever discuss Life, the Universe, and Everything and contributes to the Samaritan Ministries blog where a version of this article first appeared under the title "The pornification of society, part 2."

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Magazine, Past Issue

The May/June 2026 issue is here - with your chance to vote for your favorite Your Turn entry!

Our Your Turn contest had a fantastic result, with more than a hundred entries. This issue we're featuring the six winners and 19 other contenders, and we're asking you to vote for your favorite. The winner of the "Fan Favorite award" will get $1,000, so be sure to click here to vote and let us know who it should be (deadline for voting is May 31). You can read all the written entries by clicking on the magazine cover below, but for the audio and video entries you'll need to click here: Audio Video This month's highlights: Your Turn contest results: Check out the top 25 entries for the Your Turn contest. Vote for your favorite Your Turn contribution. Pick your favorite and let us know before May 31. The bestest picture books: Looking for great reads for your littles? We've got you covered, with a half dozen great recommendations! Your kids' favorite section: Come and Explore is all about camels this time. Choose how you'd like to read: Flip through the Digital Edition for a classic magazine experience View the PDF directly in your browser Click here to download the PDF (7 mb) to read offline INDEX: Your Turn contest winners and finalists / When the church stops singing / Why family businesses still matter (and why the church should care) / Interview with an artist: Sheila Van Delft paints refreshment for the soul / How to plan for your next chapter as a senior / That which bubbles up to the surface / No jail for man who admits to killing his partner / Alberta introduces law to restrict euthanasia / Basil Rathbone's Sherlock Holmes / The very bestest picture books / Health-adjusted life expectancy plummets / Man most responsible for global population collapse has died / Aussie senator shows us how to do it... and how not to do it / US VP thinks UFO accounts involve demons instead / When they went after Barry Neufeld / Perfect planet: It all had to just right for life on earth to survive and thrive / Come and explore: the camel / The limits of the "two-books" metaphor / Executive director update: hold us accountable to our non-negotiables / The next time you're grumpy / Updating a "classic" / On logic / Sola Opus Dei / What is the purpose of your home / Can God make a square circle? / Diversity / On patience / O Canada / Man vs. beast / Simply and truly... / 4 of a kind / The government can't run our lives...

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Contests, Your Turn 2026

Child of God

A mother held her newborn son and whispered in his ear, “I love you so much, little one, I hold you very dear. I love exactly who you are, I love you through and through. The LORD knew how He was blessing me, when He gave me you. Knitting together your heart and mind as you grew inside of me, In His wisdom He fully planned who you were going to be. God made your little hands and feet, your eyes and nose as well, so you can do so many things like dance, jump, see and smell. You will grow bigger every day, and as more time will pass, you and I will both wish that time had not flown by so fast. You are a child of God, He declares you are His own. The truth is your identity is found in Christ alone. This truth is dear to us, but some people get it confused. They think “whatever makes me happy” is a good excuse to completely change how they look, and change their very self, so they can try to live as someone other than themself. They think that they will love themselves more than they did before, but they do not know that Jesus Christ loves them so much more. Our Saviour loves these people so much more than they could know. He loves every inch of them, from their head down to their toes. He died out of pure love for them, exactly as they were. The way that God created them is what they should prefer. When you attempt to change yourself in every single way, you find that loving how God made you is the better way. I hope when you grow up, my dear, you love how you were made, so that others may look to you and see God’s love displayed. Reach out to those who have no hope, give them a listening ear, so by loving them they will see that God is always near. Surround the people who do not know what to be or do, pray for them and tell them that through Christ they are renewed. My darling, if you ever have thoughts that you need to change, or if you don’t feel good enough just the way you are made, you can come to me and tell me, I’ll wrap you in my arms. I’ll whisper that I love you, exactly the way you are. I love you because you are mine, but not just mine alone. You are a precious child of God who bought you as His own.”   ***** “I wrote this poem a couple years ago for an assignment in my Health class. We had been discussing the topic of Identity, what our society has made it, and how we as Christians are to respond. I wanted to write something for children as well as adults to remind them that our identity is not dependent on our fluctuating emotions, but our identity is in Christ as image bearers of God.” - Jenny...

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Contests, Your Turn 2026

14 Ways of Looking at a Star

I. Star: noun. A fixed luminous point in the night sky which is a large, remote incandescent body like the sun. II. There were no birthday candles, curled chips, dandelions, wells, eyelashes, or bones. But a single star shot across the night sky. III. A star is just a sun, but too far away to keep us warm. IV. On ancient faded sailors’ maps dangerous waters, trading cities, marked with tiny perfect stars. V. Someone once said to find the first star of the night to make a wish. But what happens when it’s cloudy? VI. Some stars are long since dead. The light just hasn’t ceased shining yet. VII. A starry black sky reflects grains of sugar, spilled across a kitchen counter. VIII. A shooting star isn’t shooting. It’s burning up and falling. Nobody makes a wish for such destruction. IX. A single star imprisoned in a frosted window pane pretends not to eavesdrop. X. A fading star at dawn’s edge spreads rumours of daylight. XI. Stars cry out behind city lights, desperate to be seen and admired. XII. Things that can be mistaken for stars: Street lamps Planes Satellites Hope XIII. A million stars reflected in the water’s surface, making it impossible to tell which way is up. XIV. If a star falls and there’s no one around to see it, does it still burn? ***** “The idea and beginnings for this poem started at the end of high school for me, in my Writer's Craft course, around this time last year. We had just studied the poem ‘Thirteen Ways of Looking at a Blackbird’ by Wallace Stevens. It was a very confusing read, but I was inspired by what I could do with the idea behind it. I used a similar formatting and created my own meaning for it. Stars are one of the most majestic parts of God's creation and it's impossible not to feel overwhelmed by beauty standing under a blanket of inky night sky, scattered with them. I also wanted to make this poem to speak to a wide audience, so I wrote it as a brief series of perspectives to reflect how the meaning of a star shifts depending on who we are and how we look at something. So, for me, a star is a beautiful, inspiring representation of God’s creation. But it could also be the twinkle in someone’s eye, a wish, a marker on ‘ancient, faded sailors’ maps,’ or a simple dictionary definition. I didn’t want to go in-depth for each perspective, because I wanted to leave space for the audience to relate or connect with each piece differently than someone else might. I hope you enjoy it!" - Ariel...

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Evangelism

The life and death of our campus evangelism project

When someone says, “Hey, we should do some outreach in our own community,” it's an awkward situation since it's so very hard to tell whether they are just saying the right, polite thing, or whether they really mean it. At a Bible study some years ago the man making this particular statement did indeed mean it. Someone else in the group then went a step further and described a small campus outreach project they’d seen a Christian Reformed evangelist do. It was really simple. You set up an information table on campus on a regular basis, and from the contacts you make you set up a Bible study. People became enthused, and after a couple of meetings a small group of Canadian Reformed University of Alberta students was organized and recruiting their fellow students. The recruiters were trying to get people to man the information table on campus in the university's mall in teams of two, for one hour a piece. The response was amazingly enthusiastic on the part of the students, and so the following term a second information table was set up in the Student Union Building. The Bible study generally did well, attracting one or two people from the general campus population that didn’t know these Canadian Reformed students. A couple of them even came to church for a while. Areopa-what? The project needed a name. In Acts 17 Paul goes to a place of learning in Athens called the Areopagus to explain his God to all who wanted to who wanted to hear, and so the campus outreach effort was dubbed “The Areopagus Project.” While it was a clever name, it was sometimes confusing. When members of other Christian groups on campus asked about our efforts, they didn’t understand why we chose the name “Areopagus.” When we called the Bible supplier for a new case of Bibles to be sent to “The Areopagus Project,” she could hardly pronounce, let alone spell the name. Even so, somehow it stuck. The project was, in a way, kind of amazing. It was organized, and run by students. There was no paid missionary, campus outreach worker, or other ministerial help to backstop our efforts. It was just average students enthused about spreading the gospel. However, we soon realized we needed some help so we took advantage of a rare opportunity. Edmonton was one of the few places in the world where our own Canadian Reformed denomination had a denominational “sister church” in the same city. We brought in Rev. Tom Reid and Dr. Peter Heaton, minister and elder of the local Free Church of Scotland congregation to give us advice and additional manpower. In a very practical way, members from the two denominations cooperated in campus outreach. Without synodical committees or letters shuttling back and forth, we experienced a practical, communion of saints with Christians from a different background. Reformed and Presbyterian Calvinists learned to cooperate despite having different histories, songbooks and traditions. Hard questions Though a lot of neat things happened, it wasn’t all easy. When people stopped by our information table to talk, they asked tough questions. “Does God hate homosexuals?” “My best friend doesn’t believe in God, is she going to hell?” “Since there is no God, why do you waste your time worshipping him?” In a comical way, there was one question that summarized people’s attitudes. Noticing the banner on our table, with a cross and the word “Reformed,” one woman asked, “Should I be offended by that?” Though she was genuinely puzzled, and we couldn’t help but smile, there was something to what she said. The truth of the gospel is offensive to those who don’t believe because it challenges everything they stand for. By sitting at that table and honestly trying to answer people’s difficult questions, we learned that the Bible does offend people, and that what we believe is radically different from what most people believe. Any Christian who ever steps onto a secular university campus soon learns that at least every once in a while his faith will be challenged. He will have to learn to stand up for his Father. In that way, The Areopagus Project was not so unusual. A Christian is always somewhat visible at a university, and this just made us more visible. By being visible, it meant that, in a small way, we did learn to stand up for God. We lost a little bit of the nervousness and the fear that comes from being the only one in a crowd who’s obviously different from the rest. Measuring success There were unexpected results from The Areopagus Project. Members of the three congregations involved got to know each other much, much better. In fact, they got to know each so much better after sitting at the table together, that two of them got married. Another member of our group married a Bible study participant who was an ESL student from Korea, and a member of a sister church out there. Friendships between Canadian Reformed and Free Church members persisted. Most of them started at the Areopagus, but continued into regular, everyday life. These sorts of projects are usually measured in terms of “souls saved.” Honestly, we couldn’t tell you, for certain, of a single soul that was saved as a result of our work. So was it worth it? Were the hours spent hunting down pamphlets, manning information tables, making phone calls to set up schedules, and helping out at Bibles studies productively spent? Without a doubt, yes they were. We put Bibles in the hands of 150 people who might never have seen them otherwise. We challenged hundreds of people to think about their beliefs and presuppositions, and we learned a little bit about defending our own beliefs. We can’t say that we saw the plants grow up, but we certainly sowed the seeds, and God may cause them to grow in the years to come. All good things… The students who started The Areopagus Project graduated and many moved away. And without them, the work didn’t continue. While that’s kind of sad, there are now former students and “graduates” of The Areopagus Project who know that evangelism isn’t the sole duty of missionaries but can and should be carried out by average church members. In a small way they’ve started to see the possibilities. While the death of The Areopagus Project may close one door to bringing the gospel to our community, the fact that so many university students worked in this project will undoubtedly open others. This article was first published in the September 1999 issue under the title “The life and death of the Areopagus Project.”...

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Contests, Photos 2026

RP's 2026 Summer Photo Contest: Let's get real!

The fascination with AI media creation, be it pictures, videos, and music, has turned sour for many of us. AI images are increasingly felt to be easy, cheap, and too often deceitful. In contrast to this AI gloss, God’s creation stands before us as a witness to just how real and powerful He is, so that everyone is without excuse (Rom. 1:20). It’s anything but artificial. Our challenge for you this year is to take photos that capture what reality looks like on this side of eternity. There is brokenness, but there is also hope, darkness but now light, strength and fragility, complexity and order… God’s fingerprints are everywhere. As always, the themes are meant as a springboard for your creativity and not any sort of limitation on it. Just try things, have fun, and share what you capture with all of us! So get clicking... and don't forget to include a line or two explaining what your photo is all about! Categories: Children and youth (under 18) Adults (18+) Rules: Maximum 2 entries per person Must be an original photo, taken in the last 12 months Include a line to explain how the photo relates to the theme (max. 100 words) Provide permission to RP to publish your photo online and/or in print if selected Include the name of the photographer and photo title, and for the under 18 entries, the photographer's age. Prizes: Winner and runner-up, and a selection of other entries, for both categories will be printed in Reformed Perspective this Winter. Winner of each category will receive a $150 gift certificate from Reformed Book Services or Providence Books and Press; runner-up will receive a $75 gift certificate. Deadline: Send your photo (high-resolution) to [email protected] before Sept 1, 2026 ...

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Economics

Why family businesses still matter (and why the Church should care)

I grew up with dirt under my fingernails and the sound of machinery in my ears. My grandparents’ farm sat on the arable land; our house was tucked into the wooded corner next door. Spring meant climbing onto my grandfather’s tractor while he disc’d the field, then four boys with a pipe planter each, dropping seed by hand, row after row. We were working the same ground my family had farmed for five generations, learning to fix the pump when it failed and to weed, then weed again. The harvest fed us and brought in a little extra cash, but the real yield was teamwork, patience, diligence, and a sense of responsibility for land that fed our own people. My father’s piano tuning/software business taught the same lessons with different tools. We learned to refurbish old computers, solder battery packs, fold brochures, pack shipments, and we learned to run a lathe and mill to fabricate specialty tools, where precision mattered because it could mean the difference between a salable part or wasted time and material. The wage was modest; the education was not. None of that looked glamorous. It was just what our family did to survive. But those long days in the field and in the shop gave us children real work to do in a family economy where the stakes were tangible. Children need to learn that their contribution isn’t busywork but real help that is needed and valued. If we slacked off, we harvested less; if we cut corners, customers noticed. The consequences showed up in food on the table and the ability to keep the lights on. On the good days, when we’d done especially well, the reward was just as concrete: we might be chosen to pick raspberries – a rare treat for any eight‐year‐old who could mind the thorns. Where I live, those conditions are becoming rare as family businesses are thinning out. And when they do, the church is losing not only jobs and independent income, but one of the most natural training grounds for Deuteronomy‐6‐shaped discipleship. How we got here The family that works together…. This is a picture, back in the day, of the author’s father out logging with his own father and grandfather – three generations. In my case, the farm and the shop were simply how our family made it. We were German‐Irish by blood, but living in the Dutch‐Reformed belt of West Michigan meant our views on work, worship, and family life ended up much the same. From the 1930s to the 1950s, many Reformed immigrants landed in a bind. Industrial jobs were tied to unions whose class‐warfare ethos and loyalty oaths a confessional Christian could not accept in light of Christ’s command not to swear oaths beyond a simple yes or no (Matthew 5:34, 37). So men did what they had to do: they started small construction crews, repair shops, trucking companies, print shops, and farms – not glamorous or easy, but theirs, and answerable only to Christ and His church. Two and three generations later, those necessity businesses have grown into a dense ecosystem of family firms that roof our churches, pour their foundations, insure their buildings, employ their young people, and help fund the Christian schools scattered across our denominations – an ecosystem we have largely taken for granted. But it won’t continue, at least not automatically. Family businesses today are being squeezed from three sides. Economically, many smaller outfits live in the shadow of consolidation. Regulations, insurance costs, and succession planning all get more complex as the founder ages. In some sectors, the only viable “exit strategy” is to sell to a larger competitor or investor – or, in the case of farms, to sell rich soil for development instead of fields. Culturally, we have quietly absorbed the assumption that “success” means leaving the shop behind. We push sons and daughters toward university and white‐collar professions as the default measure of maturity. Staying in dad’s plumbing company or grandpa’s trucking business is too often presented as “settling.” Ecclesiastically, we sometimes thin out the link between fathers, work, and children. A man may run a firm by day, then spend his evenings on church and school responsibilities – good things in themselves – while his kids mostly see him tired and absent. In that environment, the business becomes just a source of income and perhaps a donor to the school, not a shared life. The next generation experiences it as background noise rather than as the place where they belong and are needed. Deuteronomy 6 and the economy of the home Deuteronomy 6 is one of those passages we know so well we stop seeing it. “Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be on your hearts” (Deut. 6:4-6, NIV). So far, so familiar. But notice where the text goes next: “Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up” (Deut. 6:7, NIV). Brothers get ‘er done: Aaron (right) and his oldest brother Nate (left) using their new CNC machine to begin building new piano keyboards. The picture is not of a family scattering to separate spheres every morning and reconvening briefly at night. It is of a household whose work, meals, travel, and rest are woven together enough that the commands of God can be explained “on the way” without scheduling a special event. When the Lord warns Israel about forgetting Him, He does so in economic terms: “when you eat and are satisfied, when you build fine houses and settle down... then your heart will become proud and you will forget the Lord your God” (Deut. 8:12–14, NIV). Climbing the corporate ladder might give us nicer things, but it is hard to impress much of anything on our children if we aren’t there to do it. A family business can better allow us to mix vocation, wealth, and worship. Parents are able to disciple their children in the middle of their actual labor – plowing, harvesting, buying, selling, paying wages, and resting on the seventh day. Family businesses, at their best, have been one of the most natural ways for that kind of life to happen in a modern economy. In the farm and shop I grew up in, we didn’t schedule a seminar on honesty; we watched my father explain to a customer why a job would cost more than he’d first estimated. We didn’t need a lecture on Sabbath; we saw machines sit idle on Sunday even if the weather was perfect. In many Reformed communities, the stories are similar. Children stand next to their father on a jobsite and see how he handles an unreasonable client. They hear their parents talk at the supper table about whether to take on a contract that will overload the crew and crowd out worship. That is Deuteronomy 6 discipleship: not just catechism questions at the table, but a whole economy lived under the Lordship of Christ, with children close enough to see it. When our work is hidden from our children – behind factory walls, office towers, and a firewall of “confidentiality” – we don’t just lose an apprenticeship. We lose one of God’s ordinary means for teaching the next generation what it looks like to love Him with heart, soul, and strength in the real world. Inheritance is more than money It’s tempting to think of succession almost entirely in financial terms. A business is an asset. It can be passed on, sold, or wound down. All of that matters. But if we think only in those categories, we miss the deeper covenant issue. The fruit of their labors: The family farm roughly 20 years ago – in front of the stacked pumpkins are Aaron’s grandparents Larry and Janic, with his father. On our five‐generation farm, we never inherited a corporation with a boardroom. What we inherited was a way of being in the world: • You get up when the work needs you, not when you feel like it. • You tell the truth about your work, even if it costs you. • You remember that the land and the tools are the Lord’s first, yours second. Similarly, in my father’s piano business, we didn’t learn a brand so much as a posture: • Take difficult jobs seriously. • Serve people who can’t quite afford you with the same care as those who can. • Build something that will outlast your own two hands. For many in Dutch‐Reformed circles, the inheritance has similar contours. A grandfather who refused a union oath starts a small firm. His children grow it. His grandchildren now run companies that sponsor the local Christian school and employ young people in the congregation. Selling such a firm when there is no successor, the burden is crushing, or health demands a change, is not automatically wrong. But to treat the business only as a commodity, with no conversation about whether God might be calling a son, daughter, or son‐in‐law to shoulder the responsibility, is to miss the covenant dimension. Inheritance, biblically, is not just “what you get when dad dies.” It is the whole package of land, vocation, name, and reputation that one generation entrusts to the next. It is the field where you teach your children to drop seed at the right depth and the shop where you let them solder their first shaky connections. If we have sons and daughters who could, in principle, step into that inheritance – on the shop floor, in the office, or by reshaping the business for a new age – have we spoken to them about it as a calling question, not just a career option? Why the Church should care At this point someone might object: “Isn’t this just nostalgia? Not everyone can or should work in a family business. Many faithful Christians are employees, teachers, nurses, civil servants.” That’s true. Scripture honors all honest work done as unto the Lord. Not every household will own land or a company. Not every child should take over dad’s trade. But we should be honest about what we lose when family enterprises quietly disappear or become indistinguishable from any other professionalized asset. We lose visible catechism in work. Children learn less from lectures on diligence than from watching their parents do good work under pressure. When work is invisible, that formation weakens. We lose natural apprenticeship for the non‐academic. In many of our churches, there are young men and women whose gifts lie in their hands, eyes, and instincts rather than in essays and exams. Family businesses are often the first place those gifts are noticed, valued, and harnessed for the kingdom. We lose a dense network of employers who “get” covenant life. When Christian schools rely on tuition flexibility and bosses who understand a young person might need time off for a cadet camp or a profession‐of‐faith class, they are often leaning on owners shaped by our own churches. If those owners sell to distant corporations, the culture changes, even if the logo stays the same. This is not an argument that every elder must cut back on evenings or every father must start a company. It is a plea to recognize that in God’s providence, our churches and schools stand on the shoulders of men who, rather than yielding to certain pressures, built businesses that now sustain us. If that ecosystem decays, the fallout will be spiritual long before it is merely financial. Where do we go from here? What might it look like to take this seriously without turning it into a new law? A few modest proposals. For business owners: Bring your children in intentionally – not as free labor to exploit, but as sons and daughters to form. Give them real responsibilities at age‐appropriate levels and show them how their contribution matters. Narrate your decisions. When you refuse a dubious deal, honor a warranty that technically expired, or decline work that would compromise Lord’s Day worship, explain why and tie it to the character of the God you serve. Talk about succession as calling. If there is a realistic path for a child or in‐law to carry the business forward, invite them into that discernment early. If there isn’t, be honest about that too, and help them see how the skills and instincts they learned can bless the broader church. For churches and schools: See ordinary vocation as God does. Pray by name, from the pulpit, for tradesmen, small business owners, and farmers as you do for missionaries and office‐bearers, knowing that we all need God’s grace and support in every one of our endeavors. Encourage apprenticeship. When a young person is drifting, consider whether what they need is not another program but a place at someone’s side from 7–3, five days a week. Be realistic about meeting loads. If a father steps back from a board so he can spend one more evening a week in the shop with his teenagers, that can be a wise, praiseworthy choice – but it shouldn’t be beyond gentle questioning. Some men need encouragement to make family a priority; others need encouragement not to neglect the church. Wise elders will help discern which is which, so that neither the household nor the congregation is quietly sacrificed. None of this is a guarantee that every family business will survive, or that every child will embrace the inheritance offered. In a fallen world, some shops will close and some children will walk away. God’s kingdom is bigger than our particular enterprises. But Deuteronomy 6 will not be repealed. Until Christ returns, God will continue to call parents to teach their children when they sit, walk, lie down, and rise. The question before us is not whether we can recreate the 1950s, but whether we will steward the structures He has already given – farms, shops, firms, and offices – as places where that kind of life is even possible. When a family business dies, it is not only a sign that comes down and a building that goes dark. A small ecosystem of covenant life dies with it: a place where children could see faith, work, risk, generosity, and repentance played out in real time. We won’t all reopen shops. We won’t all farm five‐generation land. But we can all fight, in our own callings, to keep work, wealth, and worship from drifting apart – and where God has given our communities family businesses with deep roots and wide branches, we can at least pause before we cut them down and ask whether the next generation might yet learn to climb them. Aaron Reyburn grew up on a multigenerational family farm and now serves as shop foreman in a three generation piano service and rebuilding shop. He also enjoys writing, and owns a small Christian publishing house, Reyburn Press. The picture at the very top is of Aaron and his dad, while receiving training at the Steinway and Sons Piano Factory in New York, to further their education in the industry. Those are piano rims drying after being pressed into shape....

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Science - Creation/Evolution

Do leaves die?

Was there death before the fall into sin? It all depends on what you mean by "death" ***** Fall in America and throughout much of the Northern Hemisphere is a beautiful time of year. Bright reds, oranges, and yellows rustle in the trees and then blanket the ground as warm weather gives way to winter cold. Many are awed at God’s handiwork as the leaves float to the ground like Heaven’s confetti. But fall may also make us wonder, “Did Adam and Eve ever see such brilliant colors in the Garden of Eden?” Realizing that these plants wither at the end of the growing season may also raise the question, “Did plants die before the Fall of mankind?”1,2,3,4 Before we can answer this question, we must consider the definition of die. We commonly use the word die to describe when plants, animals, or humans no longer function biologically. However, this is not the definition of the word die or death in the Old Testament. The Hebrew word for die (or death), mût (or mavet), is used only in relation to the death of man or animals with the breath of life, not regarding plants.5 This usage indicates that plants are viewed differently from animals and humans. Plants, animals, and Man – all different What is the difference between plants and animals or man? For the answer we need to look at the phrase nephesh chayyah.2 Nephesh chayyah is used in the Bible to describe: • sea creatures (Genesis 1:20–21) • land animals (Genesis 1:24) • birds (Genesis 1:30) • and man (Genesis 2:7).3 But Nephesh is never used to refer to plants. Man specifically is denoted as nephesh chayyah, a living soul, after God breathed into him the breath of life. This contrasts with God telling the earth on Day 3 to bring forth plants (Genesis 1:11). The science of taxonomy, the study of scientific classification, makes the same distinction between plants and animals. Since God gave only plants (including their fruits and seeds) as food for man and animals, then Adam, Eve, and all animals and birds were originally vegetarian (Genesis 1:29–30). Plants were to be a resource of the earth that God provided for the benefit of nephesh chayyah creatures – both animals and man. Plants did not “die,” as in mût; they were clearly consumed as food. Scripture describes plants as withering (Hebrew yabesh), which means “to dry up.”2 This term is more descriptive of a plant or plant part ceasing to function biologically. A “very good” biological cycle When plants wither or shed leaves, various organisms, including bacteria and fungi, play an active part in recycling plant matter and thus in providing food for man and animals. These decay agents do not appear to be nephesh chayyah and would also have a life cycle as nutrients are reclaimed through this “very good” biological cycle. As the plant withers, it may produce vibrant colors because, as a leaf ceases to function, the chlorophyll degrades, revealing the colors of previously hidden pigments. Since decay involves the breakdown of complex sugars and carbohydrates into simpler nutrients, we see evidence for the Second Law of Thermodynamics before the Fall of mankind.6 But in the pre-Fall world this process would have been a perfect system, which God described as “very good.” A Creation that groans It is conceivable that God withdrew some of His sustaining (restraining) power at the Fall when He said, “Cursed is the ground” (Genesis 3:17), and the augmented Second Law of Thermodynamics resulted in a creation that groans and suffers (Romans 8:22). Although plants are not the same as man or animals, God used them to be food and a support system for recycling nutrients and providing oxygen. They also play a role in mankind’s choosing life or death. In the Garden were two trees – the Tree of Life and the Tree of the Knowledge of Good and Evil. The fruit of the first was allowed for food, the other forbidden. In their rebellion Adam and Eve sinned and ate the forbidden fruit, and death entered the world (Romans 5:12). Furthermore, because of this sin, all of creation, including nephesh chayyah, suffers (Romans 8:19–23). We are born into this death as descendants of Adam, but we find our hope in Christ. “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22). As you look at the “dead” leaves of fall and remember that the nutrients will be reclaimed into new life, recognize that we too can be reclaimed from death through Christ’s death and resurrection. Endnotes 1 See a refutation of unbiblical teaching about plant death at www.AnswersInGenesis.org/docs2005/0221plant_death.asp. 2 Strong’s Concordance, Online Bible, Online Bible Foundation, Ontario, Canada, 2006. 3 Many creation scientists do not include invertebrates as nephesh chayyah creatures. 4 Sarfati, Jonathan, The Second Law of Thermodynamics, Answers to Critics, www.AnswersInGenesis.org/docs/370.asp. 5 See a refutation of unbiblical teaching about plant death at www.AnswersInGenesis.org/docs2005/0221plant_death.asp. 6 Sarfati, Jonathan, The Second Law of Thermodynamics, Answers to Critics, www.AnswersInGenesis.org/docs/370.asp. This article is reprinted with permission from the 2006 October-December issue of Answers Magazine. You can find thousands of other great articles addressing the creation/evolution debate on their website AnswersInGenesis.org. It appeared in the December 2014 edition of Reformed Perspective....

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News

Saturday Selections – April 25, 2026

Why Johnny can't read: not enough phonics Phonics is a part of the solution, but two other key ingredients are, first of all, more parental involvement – to become readers, your kids need to be read to. Parents, whether you homeschool or don't, God has appointed you as your children's teachers (Deut. 6:4-9). Secondly, we need to end the public system, where the State and teachers' unions take on a role God gave to us, pretending to know our children better than we do. Imagine if instead of one school system, individual schools had to compete for students: they'd have to market their results, and parents could then choose from among a menu of schools what was best for their particular child. Instead, governments across North America have decided they know what's best for everyone, and have inflicted learning experiments on children in state-wide and province-wide fashions. Then, if the experiments fail, it isn't just a few children that are impacted but children en masse who are hurt. Wealth "gap" in Canada mostly an age gap The world touts any wealth inequalities between groups as a reason to forgo the 10th Commandment and envy what our rich neighbors have. Envy is, in this scenario, painted as virtuous, because their envy is motivated by a wish to help the less fortunate with the money our neighbor has. But what if we noticed that most of the rich are also old? And most of the poor are poorer because they are younger, and most will be better off in time? That would undercut the momentum to pillage the rich, wouldn't it? Why more legal suicide? Because otherwise suicidal people will kill themselves. The Left doesn't reason, they just emote, such that they don't even need to make sense. Their latest argument for expanded access to euthanasia? Well, "as the National Post succinctly put it: 'Canada told mentally ill must be euthanized lest they kill themselves.'”  Actress Christina Applegate shows that liberals know it is a baby  Pro-life Christians often approach the issue of abortion like it's a matter of education, rather than proclamation – that it's due to an information deficit, rather than being a sin problem. But that forgets what the devil does. Sure, he uses miseducation too, but always to pursue his sinful ends – as this article shows, abortion is very much a spiritual issue Appreciating the Irreducible Complexity of the human foot We are amazed at the brilliant engineering of the Roman arch, but what of the foot that has 3 separate arches integrated in its design? We are indeed wonderfully made (Ps. 139:14)! The secret religions in your favorite movies (4 min) Expressive individualism – your feelings should be your guide as to what is good, and true, and right – is being pitched at our kids. But what does Jesus say about following our heart (Luke 9:23)? (This one ends abruptly, like there were another 5 seconds cut off, but by then her point is made.) ...

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Economics

The Parable of the Talents: the Bible and entrepreneurs

The parables of Jesus teach eternal truths, but they also offer surprising practical lessons for worldly affairs. In the Gospel According to Matthew (chapter 25, verses 14-30) we find Jesus' Parable of the Talents. As with all the biblical parables, it has many layers of meaning. Its essence relates to how we are to use God's gift of grace. As regards the material world, it is a story about capital, investment, entrepreneurship, and the proper use of scarce economic resources. It is a direct rebuttal to those who see a contradiction between business success and living the Christian life. A rich man who was going on a long journey called his three servants together. He told them they would be caretakers of his property while he was gone. The master had carefully assessed the natural abilities of each servant. He gave five talents to one servant, two to another, and one to the third – to each according to his ability. The master then left on his journey. The servants went forth into a world open to enterprise and investment. The servant who had received five talents went into business and made five more. The servant who received two made two more. But the servant who received one hid the master's property in a hole in the ground. The master returned to settle his accounts. The servant who had received five talents came forth. "My lord," he said, "you entrusted me with five talents; see, I have made five more!" "Well done, good and faithful servant!" the master responded. "You have been faithful over a little, I will set you over much. Enter into the joy of your lord!" Then the servant who had been given two talents approached the master. "My lord," he said, "you entrusted me with two talents; see, I have made two talents more!" The master praised the servant in a like manner. Then the one who had been given one talent approached his master. "My lord," he said, "I knew you to be a hard man; you reap where you have not sown, and gather where you have not scattered; and being afraid I went and hid your talent in the ground. See, you have what is yours!" The master's response was swift and harsh: "You wicked and indolent slave! You were aware that I reap where I have not sown, and gather where I have not scattered; you ought for that reason to have invested my money with the bankers; then, on my return, I should have received my own with interest." The master ordered that the talent be taken away from the lazy servant and given to the one with the ten talents. "For to every one who possesses not," said the master, “even that which he has shall be taken away. Cast that useless slave into the outer darkness; there shall be weeping and the grinding of teeth!" This is not a story we often hear from the pulpit. Our times still exalt a socialist ethic where making a profit is suspect, and entrepreneurship is frowned upon. Yet the story relays a readily apparent ethical meaning, and even deeper lessons for understanding human accountability in economic life. A closer look The word "talent" in this parable has two meanings. It is a monetary unit: it was the largest denomination of the time. Biblical scholar John R. Donovan tells us a single talent was equivalent to the wage of an ordinary worker for fifteen years. So we know the amount given to each servant was considerable. More broadly interpreted, the talents refer to all of the various gifts God has given us for our use. This definition embraces all gifts - natural, spiritual, and material. It includes our natural abilities and resources our health, education - as well as our possessions, money, and opportunities. One of the simplest lessons from this parable is that it is not immoral to profit from our resources, wit, and labor. The alternative to profit is loss, and surely the loss of wealth, especially when due to a lack of initiative, does not constitute good stewardship. Matthew's parable presupposes a local understanding of the proper stewardship of money. According to rabbinical law, burying was regarded as the best security against theft. If a person entrusted with money buried it as soon as he had it in his possession, he would be free from liability if anything should happen to it. The opposite was true for money that was tied in a cloth. In this case, the person was responsible for covering any loss incurred due to the inadequate care of the deposit. Yet in this story, the master turned this understanding on its head. He considered burying the talent - and thus breaking even - to be a loss, because he thought that capital ought to earn a reasonable rate of return. In this understanding, time is money (or interest). The parable also contains a critical lesson about how we are to use our God-given capacities and resources. In the book of Genesis God gave Adam the Earth with which to mix his labor for his own use. In the parable, in a similar manner, the master expected his servants to seek material gain. Rather than passively preserve what they have been given, they were expected to invest the money. The master was angered at the timidity of the servant who had received the one talent. God commands us to use our talents towards productive ends. The parable emphasizes the need for work and creativity as opposed to idleness. The quest for security Throughout history, people have tried to construct institutions to provide perfect security, as the failed servant did. Such efforts range from the Greco-Roman welfare states, to full-scale Soviet totalitarianism, to the Luddite communes of the 1960s. From time to time, these efforts have been embraced as Christian solutions to future insecurities. Yet in the Parable of the Talents, courage in the face of an unknown future is rewarded in the first servant, who has been given the most. He had traded the five talents, and in doing so, acquired five more. It would have been safer for the servant to have invested the money in the bank to receive interest. For his faith in his master he is allowed to keep what had been entrusted to him and what he earned, and he is invited to rejoice with the master. This implies a moral obligation to confront uncertainty in an enterprising way. No one does this better than the entrepreneur. Long before he knows if there will be a return on his investments or ideas, he risks his time and property. He must pay out wages long before he has any idea if he has accurately predicted future events. He looks to the future with courage and a sense of opportunity. In creating new enterprises he opens up alternatives for workers to choose among in earning a wage and developing skills. Why, then, are entrepreneurs so often castigated as poor servants of God? Many religious leaders speak and act as if the businessman's use of his natural talents and resources to turn a profit is immoral, a notion that should be cast aside in light of the Parable of the Talents. The lazy servant could have avoided his dismal fate by being more entrepreneurial. If he had made an effort to trade with his master's money and came back with less than a talent, he would not have been treated so harshly, for he would have labored on behalf of his master. Entrepreneurship and greed Religion must begin to recognize entrepreneurship for what it is - a vocation. The ability to succeed in business, stock trading, or investment banking is a talent. Like other gifts, it should not be squandered, but used to its fullest for the glory of God. Critics link capitalism with greed, yet the fundamental nature of the entrepreneurial vocation is to focus on the needs of customers. To succeed, the entrepreneur must serve others. Greed is a spiritual hazard that threatens us all, regardless of our wealth or vocation. The term has a proportional element, meaning there is an excessive or insatiable desire for material gain, regardless of financial status. The desire is excessive when, in the depths of a person's being, it outweighs moral and spiritual concerns. This parable makes very clear that wealth as such is not unjust - for the first servant received more than the second and third. And when turning a profit is the goal of using the entrepreneurial talent, it is not greed. It is the proper use of the gift. In addition to condemning profit, religious leaders often favor varieties of social leveling and redistribution of income. Universal health care, greater social welfare spending and higher taxes on the rich are all promoted in the name of Christian ethics. The ultimate goal of such constructs is equality, as if the inequalities that exist among people are somehow inherently unjust. Yet this is not how Jesus tells it in the Parable of the Talents. The master entrusted to each of his servants talents according to his ability. One received five, while another received only one. The one who received the least does not receive sympathy from the master for his lack of resources in comparison to what his colleagues have been given. We can infer from this parable leveling of money or the reallocation of resources is not a proper moral concern. The individual talents and raw materials that each of us has are not inherently unjust; there will always be rampant inequalities among people. A moral system is one which recognizes this and allows each person to use his or her talents to the fullest. We all have the responsibility to employ the faculties with which we have been endowed. We can also apply the lesson of this parable to our nation's social policy. In our existing system, the labor of workers is taxed to provide support for many who do not work. We often hear that there are "no jobs" for many of our poor. Yet there is always work to be done. A man with two working hands can find work for a dollar an hour. He makes a decision not to work. Moreover, our welfare system discourages work. It creates the perverse incentive to go on welfare unless there is a job that will pay at least as much as government relief. God commands all people to use the talents they have been given, yet in the name of charity our welfare system encourages people to let their natural skills atrophy, or keeps them from discovering their talents at all. We encourage sin this way. The Parable of the Talents implies that inactivity - or wasting entrepreneurial talent - incites the wrath of God. After all, the lowly servant had not squandered his lord's money; he just hid it in the ground, something that was permissible in rabbinical law. The rapidity of the master's reaction is surprising. He calls him "wicked and slothful" and banishes him forever. Apparently it is not just the servant's sloth that brings such wrath on his head. He has also shown no contrition, and has blamed the master for his timidity. His excuse for not investing the money is that he viewed the master as a hard and exacting man, though he had been given generous resources. Bible scholar John Meir comments, "Out of fear of failure, he has refused to even try to succeed." This parable also tells us something about macroeconomics. The master went on his journey leaving behind a total of eight talents; upon his return it has become fifteen. The parable is not the story of a zero-sum gain. One person's gain is not another's expense. The successful trading of the first servant does not hinder the prospects for the third servant. So it is true in the economy of today. Unlike what is so often preached from some pulpits, the success of the rich does not come at the expense of the poor. If by becoming rich the most successful servant had hurt others, the master would not have praised him. A wise use of resources in investment and saving at interest is not only right from the individual point of view; it helps others in the economy as well. A rising tide lifts all boats, as John Kennedy used to say. Similarly, the wealth of the developed world is not on the backs of developing nations. The Parable of the Talents implies a free and open economy. Often left-leaning Christians will cite Jesus' words: "How hard it is to enter the Kingdom of God. It is easier for a camel to pass through the needle's eye than for a rich man to enter the Kingdom of God." His disciples were taken aback at this, and wondered then who could be saved. Jesus answers their fears, "For man it is impossible, but not for God." This does not mean that our material success will keep us from heaven, yet it does imply the necessity to order our lives properly before all our material concerns. Our concern for God must come just as the servants thought of their master's interest as they pursued profit. It remains true that for all of our worldly goods and deeds, we rely completely on God to attain salvation. But for the conduct of economics, we rely heavily on entrepreneurship, investment, risk taking, and the expansion of wealth and prosperity. We should lend a critical eye to the way our culture treats enterprise. Business magazines carry stories of business success all the time. The hero is often the forward-looking, courageous, and cheerful entrepreneur, who is much like the capable servant given five talents. Yet at the same time popular religious faith continues to extol and promote behavior endemic to the idle servant who was banished by the master. Christianity is often blamed for the failed socialist projects the world over. And in many cases misguided Christians have been involved in building socialist constructs. The lesson of the Parable of the Talents needs to be better understood. The socialist dream is not a moral one. It simply institutionalizes the condemned behavior of the lesser servant. Where God commands creative action, socialism encourages laziness. Where He demands faith and hope in the future, socialism promises a base form of security. Where the Parable of the Talents implies the morality of freedom to trade, invest, and profit, socialism denies it. All people of faith need to work to close the chasm that exists between religion and economic understanding. Jesus' parable is a good place to begin to incorporate the morality of enterprise and the free market into Christian ethics. This article first appeared in the March 2000 issue of the magazine. It is reprinted with permission from the Freeman. Image by Drazen Zigic on Freepik...

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Marriage, Soup and Buns

Advice to new brides

“Oh, a coffee maker! Just what Peter and I need – thank you so much!” Bridal showers are a fun, valuable tradition. The bride-to-be’s family, friends and acquaintances have the opportunity to celebrate and support the upcoming marriage by providing a few gifts for the new home. The ladies usually enjoy some good cooking, and enjoy laughter from silly games or from anecdotes joyfully shared about the couples’ childhood or their relationship, or perhaps about cooking disasters that others faced as new wives. At my church we have found that a Saturday morning brunch of egg-and-sausage casserole and muffins brings the best attendance. We ask one of the ladies to share Scripture to encourage and instruct the new bride. We often ask everyone who has been married for a while to give their best advice. From a recent bridal shower, here are the tips that came from women who had been married anywhere from three months to fifty-five years. Respect him by never complaining about him to the other women (except maybe one older than you for counsel). It makes you look just as bad, lowers peoples’ opinions of him and does not help the situation. Try to be happy with what makes him happy – don’t let your goals get in the way (example: don’t shun time in the bedroom for a cleaner house – which would he rather have?) Have plenty to do when he is busy. Don’t whine about not seeing him when he has to work/minister to others/study. He has callings from the Lord as husband, church member and employee and sometimes you need to cheerfully stay out of his way. The forty-hour work week is not in the Bible. It’s okay to set some boundaries from the start. Numbers 1-3 above do not mean that he should be lazy or you should be a slave. Be kind, calm, honest and assertive when necessary. Don’t be a Wendy to his Peter Pan. You are his wife, not his mother. Discern when “it’s the hormones talking” and do not bring up bothersome items then. If it wouldn’t bother you the rest of the month, then let it go a few days. Cry, be alone, read Scripture, walk, scrub something! In other words, acknowledge your emotions, but realize that sometimes they are sinful and ought not to be expressed. Think it through from his perspective. Teach him what to do when you are upset. I told my husband that when I cry, I want him to put his arms around me, and not ask me any questions. He does it quite well, but I needed to figure out what I wanted and tell him. Don’t ever expect him to read your mind. He can’t, and most men don’t automatically see the whole picture regarding the home tasks. Make a list of what needs to be done, and, if possible, give him advance notice so he can schedule it (don't just spring it on him). You might also try saying, “Let’s see, the kids have to be put to bed and the kitchen needs to be cleaned – which would you prefer to do?” Besides reading God’s Word together, read excellent books on marriage and child rearing. Self-control is a fruit of the Spirit. This does not mean you don’t ever get angry – it means you speak calmly and don’t say things you will regret. For instance, never say “you never” or “you always.” Pray for your husband and talk to the Lord about all aspects of your marriage. Ask Him to give you insight into “him.” Experience is a good teacher – let’s take these suggestions to heart, and remember Proverbs 14:1: “The wise woman builds her house, but the foolish tears it down with her own hands.” Sharon L. Bratcher has compiled 15 years of her published articles into a book entitled “Life and Breath and Everything,” available on Amazon.com and Amazon.ca. Her first book, “Soup and Buns,” is available by contacting her at [email protected]....

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Politics

Why I’m grateful for the notwithstanding clause

Legislatures make laws, the executive enforces them, judges interpret and apply them in specific cases. Three branches, checks and balances – that’s Civics 101. As Calvinists, we get why we need checks and balances. We know that voters, lawmakers, bureaucrats, police, judges, juries – everyone – is fallen. So we don’t want to entrust one sinner or one group of sinners with too much power. And we want to hold people with power accountable. It’s this Calvinistic insight into human nature that contributed to strong checks and balances emerging in the UK and the US. But who checks whom and how, exactly? That’s where things get interesting. Canada currently awaits a ruling from our Supreme Court on whether the legislature or the judiciary has the final say in disputes over Charter rights and freedoms. More specifically, the Court is reviewing the Quebec government’s use of the notwithstanding clause (section 33 of the Charter) to shield its secularism law (Bill 21) from being declared unconstitutional and unenforceable by the judiciary. The federal government has intervened in the Quebec case to argue that the Supreme Court should impose certain limits on the use of the notwithstanding clause – limits that do not appear anywhere in the text of the Charter. Various other interveners insist that the clause is dangerous and contrary to the spirit of the Canadian constitution. What is the notwithstanding clause? Prior to 1982, Canada had no constitutional bill of rights, unlike the US, which adopted its Bill of Rights in 1791. Today, Britain and several other Commonwealth countries continue to go without such a constitutional bill of rights, which would authorize judges to strike down legislation. Britain, therefore, is said to maintain legislative or Parliamentary supremacy on rights questions, while the US is said to have judicial supremacy. Canada has a kind of hybrid model. Ordinarily, a judge in Canada can strike down a statute if, in the judge’s opinion, the statute violates Canada’s Charter of Rights and Freedoms. However, section 33 of the Charter says that a legislature may declare that a law will operate “notwithstanding” certain parts of the Charter, which include the fundamental freedoms listed in section 2, and the legal rights in sections 7-15. Any invocation of the notwithstanding clause expires in five years, though a legislature may re-invoke it limitless times. This five-year-expiry rule ensures voters can have a say, since the constitution requires an election within 5 years of the last election. Judges’ role in lawmaking Returning to the basic notion that legislatures make laws and judges interpret them – well, that’s not the whole story. 1. Judges have been setting precedents of centuries In the nearly 1000-year-old common law tradition, much of the law is judge-made. Their rulings set a precedent that other judges then follow, and it’s these precedents that make up what’s called common law. But common law is subject to statute. Legislatures might choose to codify the existing common law, or they could pass a law that deliberately modifies or overturns it. But the key is, any legislation they pass prevails over common law precedents whenever there is a tension between the two. The maxim that legislatures make law and judges interpret and apply it may lack nuance, but it highlights the supremacy of statute law over common law. 2. Judges interpret the laws Where we have a statute, there is still an important role for judicial interpretation and precedent, since legislators cannot conceive of and cover every possible situation. But for centuries under the common law tradition, judges have recognized that while they have an inherent civic authority to resolve civil disputes, they are also duty-bound to apply any statute that applies to the case before them. 3. Judges can overturn laws when they find a conflict with the Charter When it comes to the Charter, however, it gets a little odd, because there’s always another law involved. Judges recognize that they should not apply the Charter in the abstract. Rather, as with other laws, judges apply the Charter in particular cases with particular facts. But the Charter is normally used to argue that the other law in question in a given case must not be applied. If applying the law – say, a law forbidding noise above a certain decibel level in a park – would violate the Charter in a particular case (e.g. a group gathers in the park and shouts a political slogan), then judges may declare the law itself to be void. The Charter has massively expanded judges’ lawmaking role in Canada. Most Charter rights are stated broadly and abstractly. Consequently, although a judge is supposed to rely on the facts of a particular case and not make rulings about the constitutionality of statutes in the abstract, judges still end up deciding major policy questions via their Charter rulings. Here, the basic principles underlying the differentiation between the legislative and judicial roles are in tension. Judges end up deciding what the law on a given matter will be for the country, or province, or town, based on the evidence and legal arguments presented to them in a particular case. Legislatures vs. courts The legal process is supposed to discover the truth and reach a just outcome in individual cases. The legislative process ideally channels the wisdom and experience of the broader community and persons from various walks of life into formulating generally applicable rules that reflect what society considers just and good. As John Finnis explains, while courts are fundamentally backward-looking (resolving particular, concrete disputes between parties based on pre-existing rules) legislatures are fundamentally forward-looking – deciding what ground rules should govern society in the future. Legislatures are sometimes referred to as majoritarian bodies, in two senses. First, bills become law by majority vote among legislators. Second, legislators are elected, so presumably legislation reflects majority views in society. The fear, then, is that legislators may not care about the rights and interests of minorities. The latter point may be more or less true depending on how elected members conceive of their role. Do they decide their vote based on public opinion polling? Or do they, in line with Edmund Burke and Abraham Kuyper, see themselves as elected to exercise personal judgment, bring their personal knowledge and experience to bear, and seek to enact just laws for all citizens? Legislatures need not be merely majoritarian bodies codifying shifting popular opinion into law. At their best, they are representative and deliberative bodies endeavoring to enact just laws for everyone in society. Meanwhile, we tend to overlook the fact that the judiciary, too, is majoritarian in the former sense – in appellate courts, cases are decided by a majority vote of justices on the bench. Of course, judges in Canada are appointed, not elected. When a judge fulfills his role of carefully deciphering the facts, and faithfully interpreting and applying the law to the facts, he should not be worried about whether his ruling will be popular. Legal training and expertise are most applicable to applying pre-existing laws to specific events that occurred in the past. But what if a judge is not deciding whether Person A violated Law X, but whether Law X (e.g. a law restricting abortion or euthanasia) should even be law? Should the latter be shielded from electoral and legislative accountability (short of amending the constitution)? Of course, a constitutional bill of rights only gives judges final say over laws that affect the rights listed therein. But since such rights tend to be broadly worded (e.g. freedom of expression, liberty, security of the person), and judges often take considerable liberties in interpreting them, the result is that a small group of unelected people – judges, especially on apex courts, who often serve for decades – can decide major political issues for a province or nation. A prominent justification proffered for giving judges the final say on rights matters is that these are matters of principle and courts are better forums for resolving them on principle rather than politics – which supposedly has more to do with negotiating the distribution of material benefits in society. But this is mere question begging. Rights are matters of principle, sure, but so are questions about the just and proper limits on rights, the duties that correspond to rights, the just distribution of benefits in society, and so on. Really, these are all political questions. They all raise competing moral views and involve judgments about how we ought to live together as a community. Against judicial supremacy There’s an instrumental or consequentialist case to be made – in terms of better or worse policy outcomes – against judicial supremacy, to be sure. Canada’s judges invalidated Canada’s abortion restrictions and euthanasia ban, for example. They also struck down various laws that were premised on spouses being opposite-sex, paving the way for same-sex marriage. The same is true in the US, except on euthanasia. A principled, biblical case against judicial supremacy is somewhat more difficult, and necessarily fairly nuanced. I think Christians can make decent principled arguments in defence of the American system over the British or the Canadian system. But allow me to attempt a more principled case against judicial supremacy and explain why I’m grateful for the notwithstanding clause. The biblical truth that all persons are image bearers of God is the fundamental basis for the equality of all citizens. And while the imago dei admits of distinct, unequal offices (e.g. parent, elder, magistrate), one political implication of imago dei is that each person is God's representative on earth, and together we exercise dominion. We are equal before God, and we all bear some (albeit not equal, depending on our office) responsibility for our political community and the rules that will govern it. Representative legislatures, arguably, best reflect this Christian anthropology as it applies in the political sphere. A nation’s citizens share a common civic responsibility to respect and preserve public justice, the common good, and each other’s individual rights. The body politic, as David Koyzis explains, is by its nature not a private concern, but a community of citizens and their government called by God to do justice. Therefore, it seems appropriate that citizens should bear political responsibility within that community. “Liberty lies in the hearts of men and women,” the famous Justice Learned Hand observed. “When it dies there, no constitution, no law, no court can save it. While it lies there it needs no constitution, no law, no court to save it.” By assigning “rights questions” to unelected judges to finally resolve, legislators and citizens effectively wash our hands of this responsibility. Does a person have a “right” to abort a baby, euthanize a patient, or “marry” a person of the same sex? Does a pre-born baby have a right to life? Should people be free to publicly proclaim the gospel? And so on. A system of judicial supremacy obscures if not reduces the responsibility we have as citizens for preserving others’ rights and the common good. “Isn’t it awful that Barry Neufeld was censored so severely by the Human Rights Tribunal?” you might say. “Yeah, let’s hope he wins in court,” your friend might reply. I hope that too, of course. But do we realize, as citizens, that we are responsible for the law that applies in such cases? A constitutional model – in which legislatures remain ultimately responsible for deciding whether we will be a society that will permit abortion, prostitution, euthanasia, and easy access to online pornography – makes our responsibility as Christian citizens more clear. Also, a system in which judges play a predominant law-making role privileges legal rhetoric and “rights talk” while displacing or marginalizing moral and theological language and perspectives. This accelerates secularization and makes the prophetic task of the Church in politics more difficult, as there is more translating to do. Outstanding opportunity? Functionally, outside of Quebec, Canada has had a system of judicial supremacy since 1982. Cracks have started to show recently in some provinces, as Ontario, Alberta, and Saskatchewan have all used the notwithstanding clause in the last three years. Alberta and Saskatchewan have used it to protect parental authority. Alberta has also used it to preserve its law against medically transitioning minors. Federally, it has never been used, though Conservative Party leader Pierre Poilievre has, notably, endorsed its use. I think this represents an opportunity for us as Reformed Christians. While biblical truth is generally ignored in Canadian society, it is systemically ignored in our highly secularized legal system. Canada’s courts are a uniquely challenging forum to make biblical arguments – in fact, if arguments are explicitly biblical, a judge will likely reject them outright. The notwithstanding clause could offer Christians opportunities to advance more just laws by persuading their fellow citizens instead. “Who will guard the guardians?” has been a classic question in politics throughout the ages. Reformed political thought, Koyzis explains, posits various checks, including those built into government itself, such as separation of powers, recurrent elections, limited jurisdiction of government agencies and ministers, federalism, and so on. But within such a system, some body must bear primary responsibility for resolving great public problems. It is best, I believe, for that body to be a representative and deliberative one, one for which each and every citizen bears some responsibility. The Charter has greatly obscured the sense of citizens’ responsibility to preserve fundamental rights and freedoms. The notwithstanding clause offers an opportunity to recover it....

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Book Reviews, Children’s fiction, Children’s picture books

The barber who wanted to pray

by R.C. Sproul 2012 / 33 pages Rating: GREAT R.C. Sproul has written a half dozen picture books to date, all of them great instructional tools, and all of them decidedly average stories. This time round Sproul is using a picture book to teach both children and their parents and packaged a great lesson on prayer in a pretty good historical tale. The Barber Who Wanted to Pray is based on something that really happened. In 1535 Martin Luther was asked by his friend, Master Peter the barber, how to pray more effectively. Luther wrote a 20-page answer which became the booklet A Simple Way to Pray (... for Master Peter). Artwork is first-rate – we feel like we’re right there in a 16th century German barbershop. And the lesson Luther and Sproul pass along here is sure to help readers of all ages with their prayers. To get a better account of what Luther was suggesting, please do find a copy of this book, or look up Luther’s booklet Simple Way to Pray online. But, in brief, what Luther suggested was that we memorize the Lord’s Prayer, the Apostle’s Creed and the Ten Commandments, and then, each time we pray, use a single line or clause from one of these as the focus of our prayer. So, for example, we might focus on the Apostle’s Creed’s first line: “I believe in God, the Father Almighty, the Maker of heaven and earth” and then in our prayer think on and recall some of the wonders God has made on the earth, and in the heavens above. It’s a wonderful, very helpful lesson. I originally got Barber Who Wanted to Pray thinking it might be a good way to teach my three-year-old how to do more than 3 or 4 line repetitive prayers. But what was a bit much for her was still helpful for her daddy. The simple lesson Luther taught his barber 500 years ago is just as useful to young and old today....

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