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Theology

Neither poverty nor riches? Making God our priority in prayer

People prefer to be rich rather than poor. It’s therefore striking that the Bible gives us a record of this prayer in Prov. 30:8:

…give me neither poverty nor riches;
feed me with the food that is needful for me.

Agur, the person expressing this, isn’t asking for much: just an allotment of bread, a fixed portion. He leaves it up to the LORD God to establish that portion.

A humble petition

This Old Testament prayer is echoed in the petition that Jesus taught his disciples: “Give us this day our daily bread” (Matt. 6:11). Does this idea, especially seen against its more explicit setting in the Old Testament, make you feel uncomfortable? Do you find it difficult or easy to pray like this? Or don’t you pray about your daily needs at all?

What’s the further biblical context of this request? Although the LORD may give us earthly riches, he teaches us to focus not on them, but on his Kingdom. God is our Father, the King of his people. He lovingly directs our lives and calls us to respond to him by relying on him to provide for us while serving him gladly (Ps 100:2).

Pray confidently to our all-powerful and merciful Father for daily food! By praying in this way, you oppose the spirit of the world. You reject the idea that people are self-sufficient. People often think they can take care of themselves. They cherish the illusion that they are in full control of events. But God gives sunshine and rain. Without his blessings, crops will fail and ultimately all endeavours will amount to nothing that has eternal value.

It’s a human inclination to want an abundance of good things. However, understanding our calling to live for God leads to a reorientation of our lives. Through Jesus Christ, God gives the means we need to live for him. We learn to pray for what we need to live for him in a fruitful way.

A bold petition

This is also the thrust of the prayer of Jabez in 1 Chr 4:9-10, a petition of a man whose name is linked to the pain of his mother at childbirth. Although Scripture describes such pain as one of the consequences of sin, this doesn’t exclude the possibility of blessings. Jabez prayed to “the God of Israel,” asking for the blessing of enlarged borders, meaning more territory.

Was this a greedy petition? No, it was in harmony with the LORD’s promise of land for his people to provide for their needs. Jabez asked for more territory within the context of fellowship with the LORD, praying “that your hand might be with me.” He also prayed, “keep me from harm so that it might not bring me pain.” This is at root not unlike the petition “deliver us from evil” (Mt 6:13) in the Lord’s Prayer.

So, we pray for and look for opportunities to serve our God fruitfully with what he provides. The important thing is to leave it up to him how he will honour such petitions as we seek to use the gifts he gives us to glorify him.

 A liberating petition

The LORD determines the potential and the limits of our abilities. Knowing and acknowledging this can be a liberating experience. Don't take on too many responsibilities, trying to do more than you can actually oversee. Whatever you do, keep in mind what your motives are. Are you doing this to serve God, or just to get even further ahead financially?

There is more to life than economic gains. Do you have a family? You have more than just financial responsibilities toward them. We live in a world that is affected by man’s fall into sin. That means there are spiritual challenges which we will have to face. Lay your motives and goals before the LORD God in prayer. That makes a big difference. It will lead to peace. The condition is, however, to trust in God and ask him for our daily bread. As long as he has a task for us in this life, he will provide us with what we need.

 Dr. Pol is a retired minister of the Carman West Canadian Reformed Church in Manitoba.

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Being the Church

A more generous ministry of mercy?

The Lord loves his church and gave her the gift of the ministry of mercy. But is this blessed ministry as active as it can or should be within the communion of saints? Let’s consider the following scenarios and the possibilities they present.  1. After a miscarriage A sister has had a miscarriage or stillborn child. Initial visits by the elder and/or minister have taken place. There is concern that it will take some significant time before the sister will have the energy and emotional strength to take on the regular management of the household. The husband has a good paying job so doesn’t think to ask the deacons for help. A few sisters have dropped off meals, and this has been a godsend. Nevertheless, laundry is piling up, the kids are not bathed, the house is not getting cleaned. The sister knows that this is not the way it should be, but that only makes her feel more guilty and incapable of taking next steps. Her husband has tried to take on more responsibilities, but now he is also starting to feel overwhelmed and is afraid of coming across as insensitive. They need more help! Do the deacons know that there is a problem? Maybe not, but perhaps it should be expected that they inquire again two or three weeks after the loss of the child, to see how things are going. If the deacons were to follow up with the brother and sister, and to inquire how things are going, they might find that while there isn’t any help need financially, the family does need to experience the love of the communion of saints in other tangible ways. 2. In the face of cancer A brother has been diagnosed with cancer. He is sixty years old. The news is shared with the congregation and the minister/elder come to make a visit. After the initial shock is over, the couple decides that it is best that they move out of their large home and into a smaller place. They have children all over the country but who here in town can help them move? Members of the congregation can get together, but the deacons can also take a lead here. They can ensure that this couple, under their care, has the physical help they need. And, of course, the deacons will want to ensure this couple has adequate financial means after the cancer diagnosis led to the brother’s necessary decision to stop working. 3. An unplanned trip A brother in Ontario has a father deathly ill in British Columbia. The deacons or close friends in the congregation know that this family does not have a lot of financial resources. The brother takes his wife and three children to BC to make a visit. He can afford this trip because he has a line of credit, and feels such a trip justifies the expense. Who would disagree? This brother would not be likely to ask for assistance from the deacons because he has a full-time job. But might it be good if the deacons (or other church members) made a visit? Could they, or other members, inquire as to the cost and conceivably gift the family with a signed cheque to help cover some of these unexpected costs? Was this family in dire straits? No. Could they use the help? Absolutely! **** I am sure we can come up with a plethora of other examples in which the minister of mercy, led by the deacons, can be administered within congregational life. Nevertheless, let’s return to the question we began with: is this blessed ministry as active as it can or should be within the communion of saints? My hope is that this article causes all of us to reflect on God’s Word to determine the answer to the question: Is the ministry of mercy equipping all the saints to live in the joy of being redeemed? Loving and caring as God does I strongly recommend Dr. Van Dam’s book “The Deacon” available at Amazon and elsewhere. The New Testament church of our Lord Jesus Christ is blessed to have a formal ministry of mercy as ministered by men serving in the office of deacon. As Dr. C. Van Dam notes in The Deacon: Biblical Foundations for Today’s Ministry of Mercy, seven men were originally chosen in Acts 6 with the task “to see to it that there were no needy so that everyone could rejoice and celebrate the salvation and freedom given in Christ.” As the number of followers was increasing, there seemed to arise a tension between the Hellenists (Greek-speaking Jews) and Hebrews because the Hellenist widows were being neglected in the daily distribution. In order to ensure that the ministry of the Word was not hindered, brothers were appointed to an additional office to begin exercising the ministry of mercy. These men were “set before the apostles, and they prayed and laid their hands on them” (Acts 6:6). And so the ministry of mercy is initiated. How does this office function today? In the first place, this ministry of mercy proceeds from the love of our God and Saviour. While he was on earth, Christ fed the hungry, healed the sick, and showed compassion to the afflicted. And while the formal ministry of mercy was not initiated in the Old Testament, the loving covenant God provided numerous laws to ensure that the poor and afflicted were cared for in generous ways (e.g., gleaning, labor, and marriage laws). God loves and cares for his people. That is a consistent characteristic of our covenant God throughout scripture. In Matthew 26:34-40, Christ teaches that on judgment day: “the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’” “The Form for Ordination of Elders and Deacons” used in many continental Reformed churches summarizes Matthew 26 with the conviction that “no one in the congregation of Christ may live uncomforted under the pressure of sickness, loneliness, and poverty.” Living uncomforted is not an option for the Christian community; rather, we should be living in the joy and comfort of our freedom in Christ. And so, the Form explains, it is for the sake of this service of love, that Christ has given deacons to his church. Diaconal work is made possible by the congregation sharing their resources, monetary and other gifts, with these office-bearers, for distribution in one’s home congregation and beyond. Sharing resources is rooted in our love for each other. We love each other because Christ first loved us. Scripture also teaches that God loves a cheerful giver (2 Cor. 9:7). And it remains an important principle that collections are done in such a way that members can give in secret, without sounding the trumpet and making a public show of their generosity (Matt 6:1-4). When we give generously, there is no need for brothers and sisters in the Lord to experience the burden of poverty or the suffering of want. Not waiting to be asked However, while there is no need for poverty and suffering of want in Christ’s church, for some of us, it is a challenge to ask for help, especially financial help. When we lose our job, become seriously ill, or struggle with frailty, we are often not prepared to ask for help. In The Deacon, Dr. Van Dam suggests (insists) that deacons should be visiting the members under their care in order “to give those he visits the opportunity to feel comfortable with him.” The idea is to build mutual trust. The deacons can learn a lot about family life when they make a visit, and can quickly learn to trust a member in their ward when they have the courage and humility to ask for help. Likewise, when a member trusts the deacon, confident that neither an audit or interrogation will take place, he can ask for help without shame or fear. In addition to building this trust, deacons can also ascertain “whether church members have any needs, financial or otherwise, that are not being met… ideally can see or anticipate needs and offer to help rather than waiting for those in need to come to them.” Love is the greatest command within the congregation of Christ. We love, because he first loved us. It remains important that office-bearers practice servant-leadership as they serve the congregation in which they are appointed. Love requires a servant’s attitude. This means that when they hear someone has lost their job, deacons make a visit and offer help; when a member is diagnosed with a serious illness, deacons should make a visit; when a baby is born and requires a lengthy stay in the hospital, the deacons should ensure the parents have sufficient kinds of help during that challenging time. Deacons do not wait to be asked for help, they need to take the initiative to offer help to the members. Deacons need help too At the same time, deacons do not always know when there are needs. Communication is a two-way street, and the members can also take initiative. When we lose our jobs, we confess that this is under God’s providence. There is no shame in asking the communion of saints for help. This can be done by asking members directly, if a solid relationship of trust has already been established. There is no rule that suggests that members should not help each other directly, rather it should be encouraged. Nevertheless, the ministry of mercy is there to provide for the financial and physical needs of those in need. A relationship with deacons helps members ask for such assistance. The ministry of mercy is a gift – it bears repeating. Do we make good use of this gift? And, yes, like all good gifts, we can abuse them, but let’s leave that for another article. Let’s first commit to making good use of this godly gift of our Lord for His children. For more on the ministry of mercy, be sure to check out the episode below of the Focal Point podcast where Dr. Chris deBoer, along with special guest Dr. Cornelis Van Dam, discuss the why, what, how, and where of the Church's ministry of mercy. ...

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Evangelism

Being salt and light

Matthew 5:13-16 means hiding and fitting in aren’t options ***** Two thousand years after Jesus warned us against losing our savor or hiding our light (Matthew 5:13-16), sociologists made an interesting discovery. They found that when a distinct, separate group of people is surrounded by a larger society – say, for example, immigrants newly arrived in Canada – their different values and beliefs will cause some conflict. To reduce this conflict with the surrounding culture, this small group will react in one of two predictable ways. They will either compromise their beliefs and become like the culture around them, or they will retreat within their own camp. They can then keep their beliefs and still avoid conflict since no one outside their camp will know what they believe. In other words, sociologists found out small groups tend to either lose their “saltiness” or hide their light "under a bowl." Israel and us This was true of Israel too. In Old Testament times the Israelites consistently lost their saltiness. Though they were a nation set apart, they wanted to be just like the nations all around them and wanted to worship those gods. The Lord would rescue them, sending them a Gideon or Elijah, but once the prophet of the day was dead it wasn’t long before the Israelites were back at it, trying to fit in with the nations around them. These passages might have us thinking Israelites were among the dumbest people who ever lived – they never seemed to learn from their mistakes! Then came the exile, and that changed things. The remnant that returned from exile had lived for years in a foreign land in the middle of a mixing bowl of other cultures, and yet they had held onto God through it all. Their saltiness had been preserved. But, to riff off of Martin Luther, Satan doesn’t care what side of the horse you slide off of, just so long as you do fall. Yes, the Israelites may have stayed loyal to the one true God, but they did so by creating walls to keep others out – more and more rules and requirements were added on top of the law of God. Instead of worshipping other gods, they became isolationists – they became Pharisees! Instead of losing their saltiness, they were now hiding their light under a bowl. Salt-free While it took the Israelites hundreds of years to switch from one sin to the other, Christians today often bounce from one to the next inside of a generation. If a young man has grown up in a church that knows the Bible but is insular and closed, he goes looking for something more open. He looks for a church that is less judgmental, more tolerant, and more loving…and if the minister’s sermons have more anecdotes than scriptural insights, so be it. In Canada, one of the biggest Protestant denominations is the United Church, despite the fact that leaders have gone so far as to deny the Lord’s resurrection. So why would any Christian be attracted to this church? Because their light is not under a bushel – they’re out in the community involved with issues like poverty, gender, and the refugee crisis. Their light is plain to see, even if their Christian distinctiveness, their saltiness, is lost. Blacked out light But what use is a church that doesn’t teach Christ is risen? The United Church has been corrupted by the culture around it, and if we don’t want to end up like them then our best course of action is clear – we must retreat from culture! This is the natural overreaction and the one that the older generation might have to most watch for. Christian schools, originally started to prepare our youth to interact with the world, can easily be turned into Christian shelters, whose new purpose is to hide our kids from the world. If someone was so inclined they could fill up all their time with church activities leaving no time for friends and neighbors outside our fellowship. A job in a godly company can be a blessing, but for the flee-from-culture-Christian it can also be another way to avoid interaction with non-Christians. Head too far in this direction and we can be left knowing the good news but not knowing anyone who needs to hear it – once again, our light will be hidden. In the world, not of it Christ knows us and our weaknesses. He understands it is in our nature to gravitate to being either salt or light. But it can’t be orthodoxy vs. outreach. He won’t settle for one or the other. Jesus wants prepared Christians to bravely venture out into the world to tell others about Him – He wants salt to be light. And He wants passionate Christians who are already interacting with our secular culture to learn and know and stand by what God says about baptism and homosexuality and predestination and spanking and creation – He wants light to be salt. Our tendency to fall one way or the other is a reason God has placed us in congregations – there salty souls and bright lights can encourage and equip one another, recognizing how vital it is to be both salt and light, and how wrong it is to contently be just one or the other. Then the younger sister who knows how very important it is to reach out to our surrounding community can, in humility, recognize that while she is right about the need to be a light, there is a lot about God that she doesn’t know and could learn from studied, salty congregation members. And an older man, who knows how very important it is to stand up for the truths about God evidenced in creation, infant baptism, and our confessions, can, in humility, recognize that there are others, maybe amongst the young people, who can teach him a thing or two about being a brighter light to the world around us. Being noticeable, and passing on what’s noteworthy: it is our calling and our privilege together. May God enable and encourage his Church to this glorious task in the year ahead. This editorial is based largely on Dick Keyes’ “Chameleon Christianity,” which is highly recommended. A version of it first appeared in the Dec. 2015 issue....

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Being the Church

Improving the elders' home visits

It is October and as “home visit season” ramps up, my thoughts turn to how home visits are being conducted and whether our methods serve well to accomplish the purpose of the visit. I believe that elders visiting members in their homes is biblically based and has for long stretches of church history been implemented to the good of the church. However, are they today as effective as they could be? In Reformed churches of Dutch descent we have our customs in the way such visits are conducted, but are these truly “best practices”? A typical home visit What exactly are our customs? Well, in my own denomination, the Canadian and American Reformed Churches, most homes see the elders once per year in the annual home visit. Elders duly prepare themselves for this visit by studying a passage of Scripture and praying for the family. Many godly and sincere elders have thus entered numerous homes with every intent to build up and bless. And no doubt the Lord has used their efforts to bless his people (including me and my family) and yet I can’t help feeling that, despite the best of intentions, something is off kilter with our practice. A typical home visit goes something like this: two elders enter the home and are invited to sit with the family. Small talk follows for a few minutes. Then one elder clears his throat to “open” the home visit with prayer and Bible reading. An air of formality fills the room and the family falls quiet. The passage chosen could be out of the blue or, as is often the case, the Bible reading is connected to the “home visit theme” adopted by the consistory and perhaps preached on by the minister. That theme could be centred on one of the ten commandments, a petition of the Lord’s prayer, worship, Christian lifestyle, living membership in the church, or the like. The lead elder then begins to expound on this theme out of the Bible passage and starts directing questions to the children and parents about either the passage’s meaning or how it might apply to that person’s life. The bulk of the visit is spent conversing about this Bible passage (and/or chosen theme) and how the family works out this biblical teaching in practice. Toward the end of the visit the elders may or may not ask more general questions of the kids and parents, but time-wise the thrust of the visit is spent explaining and applying the teaching of a particular Bible passage to that household. While discussing a Bible passage can certainly be beneficial, I ask myself: is this the purpose of a home visit? For elders to enter and teach? To the family it can feel like they’re being tested on their knowledge on the Bible passage in question. When a theme is chosen, members and families are often asked to read the passage in advance and “prepare for the home visit.” Again I ask: is this the intention of a home visit? To have a mini Bible-study on a passage and ascertain how well parents and children understand and apply that particular passage (or theme) in their lives? And if a passage is “sprung” on the family and questions are asked of them, it can be a very intimidating experience for children and parents alike. It seems to me that we are missing something significant in this approach to home visits. The purpose of home visits As churches and as elders we have made a promise to make home visits. That promise, captured in Article 22 of our Church Order, summarizes the purpose of such visits as well: “The specific duties of the office of elder are... to faithfully visit the members of the congregation in their homes to comfort, instruct, and admonish them with the Word of God.” There are three verbs here: comfort, instruct, and admonish. From the above description it would seem that elders have the second verb in the forefront of their mind and so they come prepared to instruct. In itself this is commendable. Scripture tells us that elders should be “able to teach” and should indeed “be able to give instruction in sound doctrine” (1 Tim 3:2; Titus 1:9). And no doubt many families have learned and benefitted from what elders have taught. But should that teaching be “out of the blue” or with little understanding of the particular circumstances and needs of the family (or individual)? That’s where I think the way we conduct our home visits has gotten out of focus and become imbalanced. Elders enter the home focussed on conveying a scriptural message, intent on teaching and applying the doctrine of the passage they’ve been intensely studying on their own, without having first listened carefully to what’s going on in the home. While gentle admonitions and words of correction might come out of the teaching passage, almost forgotten by the elders on a home visit is the duty to “comfort.” That shows that something is out of whack. There’s been a largely one-way period of instruction on a pre-chosen topic instead of a careful application of God’s Word to the specific circumstances of the family. All of this, I’ve observed, often creates an unintended disconnect. After an hour dialogue with the family about the passage where the kids and adults could gamely answer questions and make comments, the elders come away with a favourable impression. In the car they comment to each other: “that went well, don’t you think?” But meanwhile, in the home, the kids feel as if they’ve been in school for an hour and the parents feel frustrated that the elders didn’t inquire more personally into each family member’s walk with the Lord. The elders may have a good feeling that the family is on a solid footing in the faith but the family feels like the elders hardly know them and don’t “get” them. Maybe the worst of it is that those visited fail to see how God’s Word speaks into the concrete reality of their day-to-day lives. We need to fix this. Listening      Here is where the art of listening and seeking to understand needs to find a fresh place in our thinking as elders. Though the Church Order does not mention the need to “listen,” it is clearly implied in the duty to “comfort, instruct, and admonish.” How can elders comfort a member or a family if they don’t first know what difficulty or misery they may be experiencing? Of course, every person as a sinner experiences the general misery of sin and its consequences, but almost always individuals or families are feeling the effects of sin in very particular ways. They have their own troubles and for the elders to bring comfort to that household they must first take the time to ask about and understand those troubles. It is the same with admonitions. To admonish is to gently give reproof or words of correction to someone who’s acting, thinking, or speaking in an unbiblical way. How can elders correct a member unless they know if, how, and where he is going astray? In a conversation on a single Bible passage or theme, a certain limited area needing correction may come out, but there is so much to life and so many possible areas needing correction that a wide-ranging conversation (more than one even!) is needed before meaningful admonition can be brought. If the Bible passage is too much in the spotlight of the annual home visit, much of the family’s personal views and practices may remain in the shadows, unseen by the elders. Elders need to bring those out of the shadows by asking good questions in order to get a clear picture of a person and/or a family. Of course, it’s not to be an interrogation like with police officers but it ought to be a caring inquiry like that of a concerned father, who truly wants to help his son to stay on or find his way back to the pathway of life. Teaching or instructing by elders in the home, too, is meant to come on the heels of listening. Certainly, members are instructed (and admonished and comforted) in a general way from the pulpit by the preaching of the Word. Although the Holy Spirit definitely applies the preaching to individual lives in personal (and often surprising!) ways, the minister can’t single out a particular family or individual and their needs from the pulpit. But elders can when they enter someone’s home. That’s one of the privileges elders have, to  bring God’s Word into the specific, individual lives of the members they visit. That means they must come to know these sheep very well, up close and personal, so they can skillfully apply God’s Word to the particular needs of the household. It seems to me that too often elders are replicating what the minster does from the pulpit: they enter the home and the first thing they do is give a mini “sermon” on a passage with some pointed questions to the family. That’s like prescribing a certain medicine for a person without knowing the extent of his ailment or his overall condition. Wouldn’t it be far better if elders first took time to listen to all that’s going on in the lives of the parents and children and then came with the instruction, encouragement, comfort, and admonition of God’s Word? Wouldn’t that be establishing a genuine pastoral connection between elders and members that would be profitable for members and under-shepherds alike, upbuilding for the church, and glorifying to the Lord? A revised approach To bring this about I would suggest two things. First, elders make it a point to get to know the individuals and families in their ward as soon as possible after they are appointed to office. One home visit per year is hardly sufficient to get acquainted beyond the surface of things. Elders normally come into office in the spring. Home visits start in the fall. Why not use the summer months to drop in for a more casual acquaintance visit? Consider hosting a social for those under your direct care. You might think: that’s a lot of extra work! Yes, it is. But it’s the Lord’s work and it’s good and beneficial. Besides, it doesn’t have to be a huge burden. Elders generally oversee a ward in pairs, so the two partners could divide the ward in halves with each taking responsibility to getting to know one half over the summer months. A casual visit to become acquainted plus regular chats in the church parking lot will do a lot to establish both a bond and a base level of understanding of the person/family. That will set up the home visit to be a time of deeper connection and thus more genuinely helpful for the household. The second thing I would suggest is that elders re-order the flow of a home visit and change the focus of the visit. Instead of the customary: prayer Bible reading instruction conversation/listening prayer …which focuses on teaching a pre-conceived lesson, why not try: prayer conversation/listening Bible reading instruction/application prayer …which focuses on understanding the family’s needs in order to aptly apply God’s Word to their situation. Remember that neither Scripture nor the confessions nor the Church Order prescribe the order or manner of home visits. It is left to us to apply the principle of God’s Word (i.e. shepherds caring for the sheep) to the situation. As far as I can see, it would be a great improvement to the effectiveness of home visits if elders began with a brief prayer for the Lord to bless the visit with openness, honesty, a willingness to share what’s in the heart along with a good understanding for the elders and the ability to bring God’s word beneficially for the family. Indeed this is something those visited should pray for in advance as well – the ability to be vulnerable with the elders and for the elders to give wise counsel from the Word of God. The next and larger part of the visit would be spent inquiring about the family’s daily life and their walk with the Lord, listening carefully to their struggles and joys, to what really lives in their hearts and home. Equipped with an understanding of where the person/family is really at, the elders could then open God’s Word to apply its teaching directly to their realities. The concluding prayer can then bring to the Lord the details of thanksgiving/praise and needs that were raised in the visit (drawing in also what came out of the Scripture passage). In this way the individual/family will experience that Christ’s appointed shepherds have understood them well, genuinely care for them, and are using God’s Word to help them grow closer to the Lord. In this way Scripture (and prayer) can more truly and fully be used to comfort, instruct, and admonish members for their good and the glory of God’s name. Too difficult?   At this point an elder might say: but I can’t think that fast on my feet! Every household is different. How am I supposed to have a Bible passage that I can quickly pull out that will speak to the particulars of a given family? I realize this may sound daunting but it’s not as bad as it seems. Even if an elder only prepared one text thoroughly in advance, he would be better able to apply it meaningfully to the people after hearing what lives in their home than if he read it before all of that was discussed. However, many elders already have the habit of selecting two or three passages to use at home visits throughout the season. They study them so they know them well enough to use as needed. This allows both variety and flexibility to use a certain passage in a home where they have an inkling it will better fit than another passage. Elders can simply build on this approach. Even if a home visit theme is selected by consistory (and I’m not sold on the idea that this is the best way to go), experienced elders know that they need to be flexible and that the theme just doesn’t work in some situations. I don’t think it’s too much of a stretch if an elder would work in advance to be very familiar with five distinct passages, each with its own accent. One passage could highlight the comfort we have in Christ as forgiven sinners; another the ability that Christ works in us to lead holy lives and his calling to do so; another could be the glorious future the Lord is preparing for us; still another could be a reflection on the love, power, and grace of God (Father, Son, and Holy Spirit); a fifth could deal with our task as living members of the church. After listening and grasping the nature of a person’s (or family’s) situation, the elder could mentally select one of his five passages, read it, and go to work applying its message to them specifically. Elders should not feel intimidated by this, as if selecting a text to match the needs of the visit is beyond their capability. Not so. I have always found it amazing how so many Bible passages can be applied in a variety of circumstances and do good to God’s people. His word is living and powerful. It always has something to say to those who belong to him. When elders, prayerfully relying on the Spirit of Christ, seek to bring his Word to meet the needs of his people, they will be blessed in doing so. The voice of the Good Shepherd will be heard by the sheep and they will be fed and led by him to continue walking in his way. In this way the home visit may be revitalized and experienced by all as a blessing from the Lord. Rev. Peter Holtvlüwer is pastor of the Ancaster Canadian Reformed Church and editor of the 4-volume commentary "Christ's Psalms, our Psalms." This article first appeared in Clarion, Issue 16 (Vol. 69) under the title "Improving home visits" and is reprinted here with permission....

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Animated, Movie Reviews

The Gruffalo

Animated / Family 27 min / 2009 Rating: 8/10 How can a mouse meet up with a hungry fox, snake, and owl, and live to tell the tale? It helps that he has a monstrously big friend who is just about to meet him. And a fox, or a snake, or an owl, wouldn't dare eat a small mouse who has such a big friend! But...what if they found out what the mouse knows: "There's no such thing as a Gruffalo"? Or is there? This short film, based on the book of the same name, is a clever tale about a mouse who thinks his way out of trouble. It is beautifully rendered, visually and musically, with the only concern being that everyone wants to turn this little mouse into a little morsel. So in our household the pause button had to be used a few times to calm some anxious viewers. For those under eight, especially if they don't watch much TV, there is a little bit of tension here. In fact, kids under three might find it just too scary. But it does all work out in the end, and reassuring any little ones of that might help them make it through. So, two thumbs up for this short, fun, and clever story. Who could ask for more? There is a sequel, The Gruffalo's Child, about the title character heading off to search for the "big bad mouse" that so terrified his father. But it loses the charm of the original because now it is a father who lies to his child, rather than, as in the original, a mouse lying to predators. While we can justify lying to predators it is quite another thing for a parent to lie to their child. Also, the moody music, and the uncertainty about who we should be cheering for (the Gruffalo child, all on his lonesome searching through the woods, or the mouse that he is, basically, hunting?) make this one a good bit scarier than the original. That's why our family is going to give it a miss. ...

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Transgenderism

The ethical issue of transsexuality

Editor’s note: though this is 25 years old, it is just as relevant today as when it was written. A correspondent recently requested that I share some Biblical insight on the issue of transsexualism, an increasing and bizarre phenomenon of our sex-crazed and sex-confused age. Only recent medical technology has made it possible for a male to undergo surgery which will change "him" anatomically into a female (and vice versa). Does the ancient law of God help us draw any ethical evaluation of such a thing? The correspondent asked whether such surgery changes a person's standing in terms of God's commandments. (Is "he/she" free to marry? Should "he/she" be encouraged in the newly assumed sexual role?) Should a post-operative transsexual be counseled from Scripture to restore "his/her" former status? How should the church be involved? In reply, I pointed out that although my book, Homosexuality: A Biblical View (Baker Book House, 1978), does not directly address the issue of transsexualism, it does offer us by implication an ethical evaluation of such a thing. Scripture clearly teaches us that it is an abomination in God's eyes to pursue or even to desire sexual relations with a person of one's own gender. Such a desire is in effect a desire to be a member of the opposite sex (who would, as such, properly qualify as a sex partner for one's own gender). Thus the condemnation of homosexuality would reasonably apply to transsexual desires and behavior as well (as they pertain, at least, to sexual conduct and interests). But Scripture speaks more directly to the ethical issue of transsexuality as well. We can see this by first taking note of the fact that a male does not truly become a female by means of any surgical procedure now practiced. Part of one's sexual identity as a male or female is one's biological part and function in bringing about children. "Male and female created He them.... and God said unto them, 'Be fruitful and multiply'" (Gen. 1:27-28). This is only part of one's sexual identity, to be sure. And sadly, for some individuals this aspect of their bodily identity does not function in a healthy or normal fashion (e.g., impotent males, barren females). Moreover, one may have the normal function and choose to keep it from coming to issue (e.g., abstinence, vasectomy, tubal ligation). Nevertheless, speaking as to the nature of the gender classification, to be a male (ideally or according to divine intention) entails the ability to impregnate, and to be a female (ideally) entails the ability to bear a child. Those who undergo sex-change operations do not fundamentally "change" their sexuality since they do not acquire impregnating or child-bearing abilities, as the case may be (this having nothing to do with a voluntary choice not to do so). What are we to think of someone who has undergone a surgical change of anatomy, then? At best, the person who has a sex-change operation is involved in an elaborate and extreme game of "dressing up" as the other gender (acquiring bodily parts which facilitate an outward costume). Here we have a bizarre biological masquerade. Now then, when transsexualism is seen in this perspective, the Bible all of a sudden speaks directly and obviously to it as an ethical issue. Deuteronomy 22:5 declares: "A woman shall not wear what pertains to a man, neither shall a man put on a woman's garment; for whosoever does these things is an abomination unto Jehovah your God." If true in the lesser case (items of clothing), how much more in the greater (items of biology)! The condemnation of cross-dressing covers crossing over sexually as well. A person who has undergone a sex-change operation but the later comes to Christian conversion needs to repent of this (as any other) sin and do the works appropriate to repentance. This would involve "getting back" to where they belong sexually (thus seeking a reversal operation), hating all desires to be other than what God has made them sexually, and seeking to live in a godly fashion as the male/female they were created to be. The church must counsel and support the converted transsexual in these things, as it helps all other kinds of sinners. This article was first published in the June, 1995 issue of Penpoint (Vol. VI:6) and is reprinted with permission of Covenant Media Foundation, which hosts and sells many other Dr. Bahnsen resources on their website www.cmfnow.com....

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Amazing stories from times past, People we should know

George Abbot (1562-1633): the Son of the Clothmaker

A slice of the English Reformation During the reign of Edward VI (1547-1553), Maurice Abbot, a clothmaker in Guildford, Surrey, England, and his wife Alice, became committed Protestants. And during their lifetime it wasn’t always easy to be so. Edward, the boy king, tubercular and frail, had the distinction of being the first English king who was raised Protestant. Zealous for the Reformed cause, if he had lived longer, the Church of England might well have become more explicitly Protestant. But God took him at the tender age of sixteen. After Edward's death it became difficult for Maurice and Alice to confess their faith publicly because Edward’s half sister, “Bloody” Mary Tudor, came to power. She vigorously tried to overturn the Reformation, and during her five-year reign, over 300 Protestants were burned at the stake. But times of persecution vanished when Elizabeth I ascended to the English throne in 1558. The Abbots rejoiced in her coronation. They breathed a sigh of relief as they resided peaceably in a cottage nestled beneath some trees in close proximity to the Wey River, openly able to practice their faith. Quite the fish story Then, in the year 1562, Alice Abbot was heavily pregnant. Uncomfortable and unable sleep one night, Alice eventually fell into an uneasy slumber and into a strange dream. She dreamt that if she but ate a jackfish, (a fish of the pike family), the baby she carried would become a great person and rise to a situation of prominence. A peculiar dream indeed! Maurice Abbot worked diligently at his trade but when all was said and done, clothworking was not a profitable business. The finishing of woven woolen cloth, was hard labor and paid very little. Alice related her unusual fish dream to Maurice and he shrugged. A few weeks later, due to give birth any day, she fetched a pail of water from the nearby Wey River. Sweating with exertion, she lifted the pail out of the water, and was amazed to see a jackfish splash about in the bucket. Having had a craving for jackfish ever since her dream, she went home, cooked the fish and ate it. Maurice shrugged again. But the narrative became known about town. Folks enjoy a good story. As it is with good stories, this one circulated outside the perimeters of the town of Guildford. After the baptism of the child, a few wealthy persons called on Maurice and Alice, offering to be patrons of the newborn baby who had been named George. Considering their low-born and rather impoverished condition, as well as the fact that they had little hope of sending their children to school, the couple thankfully accepted the provision. Now whether or not George's fortune would have prospered were it not for the jackfish tale is a matter of providential dispute. At any rate, George, as well as his older brother Robert, attended the free Royal Grammar School in Guildford and were taught reading, writing and Latin grammar. The school was free in name only; pupils consisted of those who could afford to pay the fees. Because they were healthy, good-natured and of quick minds, the patrons sent the boys on to higher education. To make a long story short, George eventually graduated from Oxford. The school was a Puritan stronghold at that time, with teachers who admired Calvin and Augustine. Grounded in Reformed theology, George felt called to become a minister. Regarded as an excellent preacher, his sermons drew large, listening crowds. Archbishop George! The years flew by and in 1611, George the clothmaker's son, rose to the rank of Archbishop of Canterbury. A bit of a gargantuan step - from the humble cottage on the banks of the Wey to Lambeth Palace on the banks of the Thames. His father and mother had died by this time. Dying within ten days of one another, they had been married for fifty-eight years. Perhaps it can be argued that their passing was an even more gargantuan step than that of their son George - from the humble cottage on the banks of the Wey to Everlasting Joy on the banks of the River of Life. Prior to becoming archbishop, George had been selected by King James 1 of England, together with other scholars, to translate the Bible. Calvinistic in theology, favoring the Puritans for their simplicity in worship, George Abbot remained within the Church of England. He never married and was a solitary man. Some considered him of a gloomy nature, unsmiling and rather somber; others counted him true to his principles and kind. Having attained to the highest church office in England, that of archbishop, George now lived in Lambeth Palace in London. Wealthy, respected and honored, he became a personal adviser to King James I. James had been brought up as a member of the Protestant Church of Scotland and often heeded the archbishop's advice. But this “Reformed” advice did not make George popular with those who had Roman Catholic leanings and at times put him out of favor with the king as well. For example, in 1618 James I published “the declaration of sports.” It was a declaration that allowed for Sabbath amusements. The archbishop regarded this declaration a clear temptation to break one of the Ten Commandment. James I had ordered this decree to be read out loud from the pulpit in all of England's churches. George willfully disobeyed his earthly king's order. He forbade the reading of the proclamation in his parish church. James I, rather fond of George, ignored his resistance, but it was not an easy time for the archbishop. A year later, in 1619, George founded a hospital. Resolved within himself to devote some of his wealth to benefit others, he remembered with fondness and nostalgia the town of Guildford where he had been born and bred. He meant to create work opportunities for his home town and he desired to support the elderly people living there. The health center was named Abbot's Hospital, or the Hospital of the Holy Trinity. Handsome inside, portraits of Abbot himself, of Wycliffe, of Foxe and of other Reformers, hung in the dining room. Doctor’s orders Over the years the effects of being harassed by those who disliked him, physically wore George down. Being a large and rather sedentary man, his doctor advised him to get more exercise. Consequently, he often walked about for recreation. Hunting was in vogue and even an archbishop was able to partake in that sport. As a matter of fact, the gay, hallooing troop of huntsmen rarely left the courtyard without an ecclesiastical person present among them. One night in July of 1621 found the archbishop in his library among all his books. However, he was not reading but cleaning his fowling piece. His crossbow, as well, lay nearby on the heavy oak library table. One of his servants inquired whether or not he was planning on going hunting. "Yes," he answered, "Lord Zouche has invited me to Bramhill House in Hampshire to hunt in his park there. It would be discourteous of me to refuse and the exercise will almost certainly do me some good." The next morning his servant saw him off. A groom rode at his side. An arrow deflected However, in the providence of God, a sad mishap occurred at Bramhill. While hunting with his crossbow at Lord Zouche's estate, the archbishop aimed and shot a barbed arrow at a deer. One of the gamekeepers, eagerly but carelessly beating the bush so that an animal might jump out for the hunters, suddenly appeared in the path of the party. The arrow which George Abbot had just discharged, went awry. Deflecting off a tree limb, it hit the gamekeeper. The man, whose name was Peter Hawkins and who had been warned more than once to keep out of harm's way, was wounded. The arrow had lodged in an artery in his left arm. Within one hour the man had bled to death. Horrified, the archbishop was thrown into deep despair. Walking up and down the apartment he had been given, he refused to speak to visitors, constantly repeating: "Whoso sheddeth man's blood, by man shall his blood be shed." There was nothing anyone could do or say to comfort him. Although the death was deemed an accidental homicide by all who had been present, George Abbot required the king's dispensation and pardon before he could resume his duties. Some of those who hated his Protestant policies sought his removal from office, insisting that a commission of inquiry be convened to examine what had happened in the accident. And such was the devastation, grief and guilt that George felt that he withdrew from public life during the inquiry. He refused to preach, ordain, baptize, or pray publicly in a service, depressed and sick at heart. Many of his friends began to avoid him, a number claiming that one who had killed another man should not hold the highest church office in England. Throughout the remainder of his life, George observed a monthly fast every Tuesday, the weekday on which the accident had taken place. He also settled an annuity of twenty pounds on Mrs. Hawkings, the gamekeeper's wife, an amount which soon brought her another husband. Although eventually, George Abbot received a full royal pardon, the incident was not forgotten. In the ensuing years, he also increasingly disagreed with the king's more liberal policies. Consequently, his influence at court dwindled. Although he still crowned Charles 1 in 1626, his became a minor role. More and more thwarted in leading the church, he was forced into early retirement although he remained as archbishop until his death. A twittering mob There is a story told of his last years. He was traveling by coach to his home, when a group of noisy women surrounded his carriage, harassing him with shouts and insults. Upon his entreating them to leave, they shouted: "Ye had best shoot an arrow at us then." George Abbot, the clothmaker's son and Archbishop of Canterbury died in 1633 at age 71. He was buried at the Guildford Church. Throughout his life he acted according to his God-given conscience and was not afraid of opposing kings when Biblical principles were at stake. A conscience is a gift from God and George Abbot had a strong one. Often suffering from depression, one of his major misdeeds seemed to haunt him right to the grave. Yet do all believers not have major misdeeds? For who has not had a hand in killing the Vinekeeper's Son? And who can plead the excuse of accidental homicide? George Abbot was a clothmaker's son, but he was actually more than that. Alongside him, believers do well to remember that all who believe in Jesus Christ as their only Savior are, like George, Soulmaker's sons.  "…then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature.” Gen. 2:7 This was originally published under the title "The Son of the Clothmaker - a slice of the English Reformation."...

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Assorted

Even heroes carved in marble will have feet of clay

This afternoon I was driving my son home from his work at a garden center. His job is ½ hour away from where we live but we have been more than willing to make the drive twice every day as many of the jobs high school students normally fill during our hot Ontario summers are not easy to come by in this post-COVID world. As we sped past farmland filled with newly planted crops we listened to CBC as the host fielded calls from Ontario listeners.  The topic under discussion was the question of whether or not we should change the names of cities and streets if the current names had been adopted from those in history who might have had a shady record when it came to slavery. The callers were passionate in their feedback, ranging from deep affront that our current society would disregard the past and in effect try to erase it, to emotional pleas from parents who, because of the color of their skin, found the memorializing of these names to be hurtful in the extreme and impossible to explain to their children.  The host did her best, but it was clear she was not sufficient for navigating such tempestuous waters. The callers’ responses led, in turn, to a compelling discussion between my son and me. Searching for a hero What was most remarkable in the entire radio discussion was how disappointed everyone was to "discover" that their heroes were flawed; to learn that the men and women of the past had sticky records, with bad decisions and reprehensible viewpoints dotting their lives. My son noticed that there seemed to be more than disappointment in the voices of the callers, many were just plain outraged. Why? Why are we shocked when the sins of our heroes materialize and besmirch what we believed were impeccable records? Why are we almost personally offended when we unearth brokenness in the lives of past men and women? Could it be that we are angry because we have placed our trust in cracked vessels, and now these men and women are failing the faith we have put in them?  It appears that many of us are in an ongoing search for a truly great hero, for one who will not disappoint. Perhaps the callers on the radio show were simply expressing a longing deep within every human heart. That we would find one who will not let us down. One who will not only measure up to every impossible standard that we set for others, (never for ourselves because we, of course, need grace), but one who will far surpass those expectations. The good news is that there is a hero who shines through the mists of history, One who is truly faultless.  And the true beauty of this One lies in the fact that our expectations of Him will never be enough; He is utterly and incandescently lovely, and our hearts will never be disappointed when they rest in Him.  Every time we think He cannot possibly be as heroic as our hearts long for, He will prove Himself to be more so. The answer to the question of when to tear down statues or when to stand behind street names is complex, requiring both wisdom and determination. To his credit, the biblical Gideon tore down the high places his family members had built, being willing to shoulder their outrage rather than disobey God.  And yet, to his fault, he later made an ephod in an effort to memorialize the triumph over Midian with the result that all Israel worshipped it – causing them to give honor to something detestable instead of what was true. Grateful There are not always easy answers when we try to unravel what to do with the tangle of sin threaded through the lives of the various characters that line history’s wall. But just as we have been thankful for the work that was provided for our son this summer, we can be even more thankful for the work that was accomplished by another Son thousands of summers ago. A work that covers the snarl of sin that is present not only in the lives of others but is also found starkly in our own broken hearts.  And the work of that Son will never disappoint, for He will never fail. His name is Jesus Christ....

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Church history, People we should know

Jenny Geddes: the Reformer who let fly…

You can download or listen to the podcast version (5 minutes) here. **** Our story is about what should have been a small thing. It wasn’t such an unusual thing. You hear about it from time to time. Someone got upset and threw their stool. Someone got excited, got a little rowdy, and that was the end of it, right? Not quite. The stool thrower was a certain Jenny Geddes, She wasn’t a notable woman, merely running a fruit stall just outside the Tron Kirk, the main church in Edinburgh. Her stall was the 1600s equivalent of a hot dog stand. She wasn’t the sort of person that you would expect to appear in the history books. She was average. Not unusual. Much like you or me. But maybe that goes to show you that if the cause is important enough, the small can rise to do big things. In 1635, Charles I, king of England and Scotland, had declared himself to be the head of the Scottish church. Not all the Scots were terribly happy about this. In the spirit of the Reformation, the Scottish church had gone a good ways toward removing Catholic influences and developing its own, distinctive, Protestant style of worshipping. There was quite a bit of fear that Charles would change all that. Charles wanted the Scottish church to be more like the English one, uniting religion in his kingdom. Catholic subterfuge? Charles and the unpopular English Archbishop of Canterbury, William Laud, appointed a committee of, admittedly, Scottish bishops to develop a prayer book for use in the Scottish church. The Scots saw this prayer book as a way to make the Scottish church Catholic again by subterfuge. A lot of the more conservative Scots, the more Puritan leaning members of the church, were not impressed. So when it came time to debut the new Book of Common Prayer in an actual worship service, tensions were running high. Sunday, July 23, 1637 saw Deacon John Hanna nervously ascend the pulpit at St Giles Cathedral in Edinburgh. Sitting in the back of the cathedral was Jenny Geddes. Interestingly, the women were required to sit at the back, and bring their own stools to sit on which undoubtedly has a fascinating story behind it. For our purposes, it’s enough to realize that any stool light enough to be brought from home is also light enough to be thrown across the room. At some point Geddes had had enough. She rose and colorfully accused Hanna of being a Catholic priest in disguise. She yelled “Devil cause you severe pain and flatulent distension of your abdomen, false thief: dare you say the Mass in my ear?” and then flung her stool across the room and at Hanna’s head. Cursing flatulence on someone and flinging your stool seems to have been the trigger for chaos. A riot started in the church – possibly involving more flying stools – with the service ending up more like a barroom brawl than a place of worship.  One worshipper who dutifully used the appropriate responses from the new Prayer Book was soundly thumped with Bibles. The riot spread out onto the street, even the city council chambers were besieged, and in time the authorities were called in to break up the chaos. The ruling authorities in Edinburgh appealed to the capital in London to withdraw the new Book of Common Prayer, but the government of Charles I refused. The Scots responded by signing a National Covenant in February 1638, to make the Scottish church more Presbyterian and less Anglican, and later that same year tossed out the Scottish bishops who had written the new Prayer Book. King Charles treated this as rebellion, and in 1639 launched the First Bishops War, the first in a series of wars with the Scots known as the Wars of the Covenant. These wars would tax his treasury, and, ultimately, lead to the confrontations with Parliament which would eventually cost him his head. Conclusion All this came about because one woman threw a stool. The funny part is that historians aren’t even sure if Jenny Geddes was a real person, or just a wonderful element to throw into a pretty crazy story about religious and political reform. Whatever the case, the riot was real, and it goes a long way towards showing that at the right moment, real, average, even boring, people can make a spectacular difference. Sometimes it’s not where you take your stand that matters, but where you take your seat. This article is taken from an episode of James Dykstra’s History.icu podcast, where history is never boring. You can check out other episodes at History.icu or on Spotify, Google podcasts, or wherever you find your podcasts. For some further digging… Wikipedia on "Jenny Geddes" Undiscovered Scotland on "Jenny Geddes" Reformation History on "Jenny Geddes" Scot Clans on "Jenny Geddes" InAmidst.com on "Lo and Behold"...

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Theology

On the Trinity: Augustine, the American Revolution, and my Jehovah's Witness friend

I have a friend in a nursing home whom I visit regularly. Her name is Dinah and she is a widow. We met her through providence. A few years ago, her husband came to the house carrying both a friendly smile and Watchtower leaflets. He was a tall, thin and very elderly man. As we were just in the process of slaughtering our chickens, I did not have much time to speak with him. He was Dutch too, as it turned out, and told me that he was dying of cancer and therefore trying to witness to as many people as he could before he died. A heartbreaking confession! We visited his home, my husband and I, later that month before he and his wife moved into an old-age home where he subsequently died - died, as far as we know, still denying the Trinity. We have continued calling on his wife - on Dinah - and I have great conversations with her. That is to say, we get along fine on almost every subject except on that of the Trinity. The Trinity is a difficult concept. Yet, the Trinity and the Gospel are one and the same. God saves us by sending his Son and His Spirit. As Galatians 4:4-6 explains: "But when the fullness of time had come, God sent forth His Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of His Son into our hearts, crying, 'Abba! Father!'" To know God savingly is to know Him as Father, as Son and as Holy Spirit. The Hymn to the Trinity There is a hymn known as "The Hymn to the Trinity." The earliest publication of this hymn was bound into the 6th edition of George Whitefield's 1757 Collection of Hymns for Public Worship. It is not known who wrote the words to this hymn but the melody was penned by Felice de Giardini. Because Giardini was Italian, this hymn is often referred to as “The Italian Hymn.” Come, thou Almighty King, Help us thy name to sing, Help us to praise! Father all glorious, O'er all victorious! Come and reign over us, Ancient of days! Jesus our Lord, arise, Scatter our enemies, And make them fall! Let thine Almighty aid, Our sure defence be made, Our souls on thee be stay'd; Lord hear our call! Come, thou Incarnate Word, Gird on thy mighty sword - Our pray'r attend! Come! and thy people bless, And give thy word success, Spirit of holiness On us descend! Come holy Comforter, Thy sacred witness bear, In this glad hour! Thou who Almighty art, Descend in ev'ry heart, And ne'er from us depart. Spirit of pow'r. To the great one in three Eternal praises be Hence - evermore! His sov'reign Majesty May we in glory see, And to eternity Love and adore! My friend Dinah could never sing this song. As a matter of fact, because she is such a devout Jehovah's Witness, my belief in the Trinity makes me something of a polytheist in her eyes. I continually pray that God will open her eyes to the truth, beauty, and necessity of believing in the concept of our Triune God because only He can do that through the Holy Spirit. Italian, British, and American The mentioned "Italian Hymn" first appeared anonymously in London, England around 1757. It was about this time that the singing of the anthem "God Save Our Gracious King" was also coming into fashion. The "Italian Hymn" could be sung to the tune of "God Save Our Gracious King." Perhaps that is why the author of the words of the "Italian Hymn" did not want to be known. The stanzas, you see, seemed to be somewhat of a defiant substitute for the words in the anthem which praised King George III of England. Things were brewing in the war department between the thirteen colonies and Britain and were leading up to the American Revolutionary War, (the war fought between Great Britain and the original 13 British colonies in North America from 1775 until 1783). The words to "God Save the King" were: God save great George our king, God save our noble king, God save the king! Send him victorious Happy and glorious Long to reign over us God save the king! The English anthem was often used as a rallying cry for the British troops. It aroused patriotism. There is a story associated with this. One Sunday during the war, as the British troops were occupying New York City, and very much appeared to have the upper hand, a group of soldiers went to a local church in Long Island. Known to the people as "lobsters" or "bloody backs" because of their red coats, these soldiers were not welcome. For the church members it would have felt akin to having Nazis sitting next to you in a pew during the Second World War in a city like Amsterdam. People were uncomfortable, glancing at the enemy who boldly smiled and flaunted their red coats as they sat in the benches. They obviously felt they had the upper hand. No one smiled back. Children leaned against their mothers, peering around at the soldiers. The tenseness was palpable. A British officer stood up at some point during that service, and demanded that all of the folks present sing "God Save the King" as a mark of loyalty to Britain. People looked down at the wooden floor, their mouths glued shut. One of the soldiers walked over to the organist and ordered him to play the melody so that the singing could begin. The organist, after hesitatingly running his fingers over the keyboard, started softly. The notes of the "Italian Hymn" stole across the aisles. But it was not "God save great George as king" that then burst forth out of the mouths of the colonists. No, it was "Come, Thou Almighty King," and the voices swelled up to the rafters of the church and it was with great fervor that the Triune God was praised. It's nice to reflect on a story like that – to perhaps ask ourselves if we would rather erupt into singing a patriotic hymn about the Trinity than to buckle under unlawful pressure. Still, the Trinity is a mystery. “The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law." (Deut. 29:29). Augustine on the Trinity Augustine of Hippo was fascinated by the doctrine of the Trinity. He pondered the mystery of the Trinity over and over in his head and wanted very much to be able to explain it logically. He even wrote a book on it. The book, entitled De Trinitate (which you can download here) represents an exercise in understanding what it means to say that God is at the same time Unity in Trinity and Trinity in Unity. Augustine had a desire to explain to critics of the Nicene Creed that the divinity and co-equality of the Father, Son and Holy Spirit were Biblical. We often, like Augustine, want very much to explain God's tri-unity fully to people such as Dinah. We want to convince Mormons, Jehovah's Witnesses and Muslims of the truth and need for this doctrine. This, of course, we cannot do on our own, even though we should faithfully speak of the hope that is in us. There is a story, a legend, that one day Augustine was walking along the shore of the sea, and that as he was walking he was reflecting on God and His tri-unity. As he was plodding along in the sand, he was suddenly confronted with a little child. The child, a little girl, had a cup in her hand and was running back and forth between a hole she had made in the sand and the sea. She sprinted to the water, filled her cup and then dashed back to the hole and poured the water into it. Augustine was mystified and spoke to her: "Little child, what are you doing?" Smiling up at him, she replied, "I am trying to empty the sea into this hole." "How do you think," Augustine responded, "that you can empty the immense amount of water that is in the sea into that tiny hole which you have dug with that little cup?" She smiled at him again and answered back, "And how do you suppose you can comprehend the immensity of God with your small head?" And then the child was gone. Conclusion It is wonderful to ponder on the character of God. The Westminster Shorter Catechism's definition of God is merely an enumeration of His attributes: "God is a Spirit, infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness, and truth." Indeed, the benediction from 2 Cor. 13:14, "The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all," is a benediction that should fill us with wonder and thankfulness....

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Pornography

Porn addiction isn’t just a guy thing

“... but you’re a girl!?” If I had a dollar for every time I heard that given the context that is about to follow, I’d have about twenty bucks. Sure, it isn’t much, but then again, I’ve only told my story twenty times. It never fails. I am a mother of two, and a wife to a wonderful, forgiving, and loving husband. I have been a member of the Church since I was baptized as an infant, and I am a sinner. This is a story about grace. That’s really all it can amount to. I would love to think that I got through all of this on my own accord and by my own strength, but that isn’t the case. It’s grace. ***** When I was still in my early teens, about twelve, I was flicking through the channels on our television. I was supposed to be babysitting, and well, I was – but all my siblings were in bed. Click, click, click. Nothing. And then, I saw IT. A naked couple on the screen. It wasn’t long before my parents arrived back home, and since our window was large enough to see them coming from literally a kilometer away, I had enough time to change the channel and bolt downstairs to my bed and begin to pretend I was sleeping. It began with curiosity I never told my parents about what I saw. And instead of confiding in those who had raised me from infancy, who I literally trusted with my life, I turned to our new computer and told Google instead. I was young enough that I didn’t understand what exactly I was searching for, but I was old enough to know how to work a keyboard and spell words. The next time I found myself home alone, I pulled up a chair, typed in a few key words and found what I had been looking for. What started off as “innocent” curiosity became a full-blown addiction. Minutes turned into hours, and the hours repeated themselves every couple days. I started to like what I was seeing and soon enough, it became a part of my daily routine. I started looking forward to those private moments, but in return, started hating myself, my body, and God. I would stay home as often as I could just to go on the computer. I watched soap operas instead of going to school, and one day, I put a computer in my room. I struggled on and off for years without anyone knowing. My battle began before unlimited wifi, before I had my own smartphone, Instagram and Snapchat account, or personal laptop. It was still difficult to find and pornography sites were “restricted” to those over 18 years. Now, it’s everywhere.  It’s been a little over one year since the last time I watched pornography. It’s been a very trying yet powerful year. I struggle with it every single day, multiple times per day. In the midst of my battle, I pushed God aside. I figured that if God wasn’t in the picture, I didn’t have to worry about whether or not what I was doing was sinful. I had convinced myself that He didn’t love me anyway, so what was the point of trying to make Him happy with me. As the distance between God and myself grew, the hatred I began to see in the mirror increased. I started to compare myself to the women I had seen on the screen; my skin wasn’t smooth enough, my breasts weren’t large enough, my legs weren’t skinny enough (I was a size zero!), my nose was too long, my teeth too pointy… the list could go on and on. I began to think that if I looked like the women on the screen, maybe I would have the love that they had too. The reality If only I had known the truth about the “love” that those women were experiencing. Plain and simple - porn is often drug-induced rape. Now, who in their right mind would actually want that? It all happened so fast.  One moment they would be meeting each other and the next moment they would be on the bed. But, I didn’t fully understand the truth behind the scenes of what I was watching, so I actually had myself convinced that that was what sex was like. I suppose since it was on the screen I could pretend that it was normal. Yet, it isn’t normal. I told my mother of my struggle last year, and she said something that I had never thought of before. She said “Those women on the screen, those men too, they are someone’s sister. Someone’s daughter, mother, brother and father. They are real people, with real families and real lives.” Bam. If any statement helped me through my battle the most, that was definitely a big contender. You have to think of it in real life, because it is real life. If you were to come across a couple having sex on the street, would you grab a chair, some popcorn and indulge yourself? Nope. And yet, what I was watching on the screen was just as real as that. Satan likes the dark I remember the first time I decided I was going to stop watching pornography. It lasted a week. I had stayed up late and at that time had access to a computer. I dare say that Satan works best at night. I even remember these words running through my brain: “Go on! One minute wouldn’t hurt”. Well, I had gone a full week and I was on the road to recovery, but I hadn’t found my strength in God at that time, and the one minute became an hour which became a daily routine. Again. Why even bother trying to stop? I would argue with myself, It’s impossible, anyway! I had become so invested in my guilty pleasure that it was easy enough to come up with stupid excuses to shut my conscience up. I knew that even though a part of me wanted to stop, a very large part of me didn’t. Even times when I would fall on my knees and pray for forgiveness, deep down I knew that I actually didn’t mean it. I was a pretty techy kid growing up, so no one actually found out about my addiction. I figured if no one really knew about it, and I could pretend that nothing was different, no one would suspect anything. There was a point in my life that I actually thought I just wouldn’t tell anyone. It impacted dating But then, I found myself in a serious relationship with a man whom I now call my husband. We had been dating for a few years when I told him. He was the first person I had ever told. I remember sitting in the car before I went in to see him, praying fervently to God that he wouldn’t break up with me and that he would forgive me. He did forgive me. We dated for a long time. And well, I would love to say that my experience with pornography did not affect our relationship but unfortunately it did. It was easy to convince myself that in order to feel loved I had to be touched. After all, that is what I had polluted my brain with for many previous years! We weren’t the definition of “innocent” in our relationship and I will take most of the responsibility for those actions. I could chalk it up to the fact that we were young, or that we dated for a long time, or maybe that our hormones were raging. And sure, those might have had an effect, but when it really comes down to the heart of the matter – it’s just that, the heart. My heart, and if I can speak on behalf of my husband, his too, were not centered on God. Mine didn’t pay attention to what God says love is: “patient, kind, slow to anger….” (1 Cor. 13). To me, love was attention from my boyfriend - any attention he wanted to give, and any attention I could take. I had tried to find satisfaction in a fellow sinner, instead of looking to our one, perfect and holy God. We went through periods of lust and other periods of just finding pure joy in each other’s company. Thankfully, with a wedding ahead, our time of engagement was focused where it should have been all along, and we began to enjoy each other as God’s forgiven children. It didn’t just stop with marriage There is a saying: “Satan will do anything he can before you are married to get you into bed, and anything he can do when you are married to get you out of it.” It is difficult for me to write this next part, but it’s part of my story. I watched pornography as a wife. I took matters into my own hands when I didn’t feel like sharing my feelings or frustrations with my husband. Mainly it was just because I was bored or lonely. It happened. I hate that it happened, but that doesn’t mean that it didn’t. If there were any part of this whole struggle I could wish never happened, this would be it. My husband is so forgiving. If there is any word I could use to describe him, that would be it. He has stood by me and encouraged me in my fight against pornography more times than I dare count. He is the one to point me to my Rock. I took one evening to share with him my struggles – every last detail – all the whos, whats, whens, whys and hows. He is now my partner in my fight and I know that he would leave everything if he knew that I was being tempted, to come and help me fight. It’s been a little over a year since I have last watched pornography. I am 25, and have struggled with it on and off for more than 10 years. It is still a daily struggle: every time I go to the beach, the mall, pull out my phone, go on Facebook, Instagram, the computer. Videos and images I watched as a teenager will suddenly appear in my mind as I am washing the dishes, doing the laundry, vacuuming, sitting in church, even praying! The struggle has not left me, and I dare say it never will. God’s grace I would love to say that I have all of this under control. I don’t. God does. One year ago, I put my battle in His hands and prayed with tears that He would take this cup from me. And praise be to God, He has. He has given me the strength I need to put my smartphone away, to turn off the laptop, to double check the ratings of shows before I go and watch them. He has strengthened my faith in his Son and His forgiveness. He has given me grace and love. I have found freedom in my walk, a spring back in my step and more love for my husband than I even thought possible. I remember sitting in church one Sunday hearing a sermon on the Lord’s Supper. At one point during the sermon, the minister asked us to picture Christ hanging on the cross – I don’t remember very much after that because I knew what he meant. Picture my sin hanging there on Christ’s shoulders. I put him there. I stood before him yelling “Crucify him! Crucify him!” That is the moment I realized it wasn’t impossible. I had Christ on my side, and he had conquered sin. My sin. He put it to death! For me. So I continue on, fighting, finding my hope in God’s promises: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God” (John 3:16-18). “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8). And as my wise mother has taught me, “Don’t be surprised by sin. Be surprised by grace.” Thanks mom. Advice from a former addict to you: Talk to your children/friends. Be the one to bring up the topic in a conversation. I often find it easier to talk about the “big topics” one on one rather than in a group. Ask them to be honest with you, and be quick to listen and slow to speak. Humble yourself as the parent/friend. Also, don’t assume that since you’ve talked to them once, they know and they won’t do it. We are all curious and sinners by nature. Pray with and for your children/friends/family. Set an example: Stay on top of what you and your children/friends watch/read. Are you setting a good example? It’s one thing to say, “Hey Jonny – don’t watch porn” but if they see you watching The Game of Thrones or even porn itself, you’re setting an example of how to be a hypocrite. Use your resources! For movies there’s www.kids-in-mind.com, and even the parents’ guide on www.imdb.com. And PluggedIn is a great resource to double check movies/books or even apps before you or your children watch them. Protect your computer. Get the laptops and smartphones out of bedrooms and into a public area. I know – it creates more clutter. But do you know what kind of clutter is more disgusting? A pornography filled mind. It’s worth a messy desk. Trust me. Password protect your wifi and change the password/turn off the wifi at a specific time at night. Don’t be afraid to discipline. Have an accountability partner. This one is tough because it requires you to be honest and open with someone. If you feel temptation, that is the time to talk with them. Not after you give in, but before that – when you feel like you might give in. As the accountability partner, pray for your friend/child. Uphold them and encourage them in their times of weakness. Encourage your children and friends in their inner beauty. Compliment them on their kindness or gentle spirit instead of their new jeans or new hairstyle. Teach each other how to put on the fruits of the Spirit instead of eyeliner and mascara. Teach your son how to look for the right kind of woman and how to put on the armor of God. If you are bored, find something to do that does not include a laptop or smartphone. The Bible is an excellent place to start. Speak highly of the love of God and show the love of God in your home. Instill in your, and your child’s heart, John 3:16-18. Model repentance to your children. For example, if you lose your temper and shout at them, ask their forgiveness. Let them see what seeking forgiveness, and turning to God in repentance looks like. Forgive. Forgive. Forgive. This article first appeared in the November/December 2016 issue of the magazine. To ensure accountability – that a writer is willing to stand behind what they write – RP doesn’t publish anonymous pieces, but for the nature of this article made an exception in this case....

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Theology

Why should we study Scripture together?

It’s too easy to take for granted the blessings God has heaped on us, so let’s stop for a moment and think about several of them. We still have the blessing to freely worship. Not only on Sunday, but during the week too, we’re free to gather together for fellowship and study. We also have the blessing of God’s Word in our own language. Unlike so many believers in the history of the New Testament church, we have the Bible in a language we can understand – and these Bibles are cheap and readily available. Finally, we have the blessing of literacy. The fact that you’re reading this puts you at a far greater advantage than many believers in the history of the church. What incredible riches our God has lavished on us! Do we have a heart for searching out God’s Word? Yet it does seem that many church members take these things for granted. In every church I’ve served, there is always the mass problem of Bible study. Every consistory discussed it. It’s the problem of encouraging individual believers to study the Bible for themselves. It’s also the problem of encouraging believers to study the Bible together. I’d venture to guess that, on average, probably 25% of the communicant members in the churches I’ve served regularly studied Scripture together. Actually, 25% is on the generous side. What can consistories do about it? Here’s the problem: office bearers can badger members into Bible study groups for a time. But if their heart is not in it, typically they won’t persevere. The heart is the issue – and how do you change someone’s heart? You can’t. The Holy Spirit does that. He does it, however, through us. He says in 1 Thess. 5:14, “And we urge you brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all.” We’re to do these things with the Word of God in our hand. In this article, I want to lay out the Bible’s answer for why believers should study Scripture together. There are two audiences I want to address. The first is the office bearer who wants to encourage Bible study in his congregation. The second is the believer who may be lagging in conviction about the value of this practice. Psalm 119 as a prayer for the way we want to be So, why study the Bible together? When our thoughts turn to Scripture and our attitude towards it, Psalm 119 is a frequent destination. This Psalm extols the Scriptures in exuberant terms. It also speaks of the believers’ emotions/affections about the Bible. For example, nine times the Psalmist speaks of his delight in God’s Word. Seven times he testifies of his love for the Scriptures. He witnesses to the joy that comes from the divine writings. It’s important to read all these things with our eyes on Jesus. He is the fulfillment of all these holy emotions – he exhibited them with an unparalleled depth and consistency. Moreover, Christ did that in the place of us who often sag in our feelings about God’s Word. His love and joy in the Word are credited to us by God. When we see Psalm 119 that way, it puts it in a new light for us. It speaks of our Saviour’s obedient life for us, but also his sanctifying power in us. We look at Psalm 119 as a prayer for the way we want to be. In our new nature, empowered by the Holy Spirit, we want to be like Christ. We want to reflect our union with him – we want to love the Scriptures like he does! When we do, we won’t have to be coaxed into Bible study. It’s something we will love to do because, being united to Christ, we love God and we love his Word. Personal Bible study will come from the heart, and so will group Bible study. Then the rest of what I’m going to write will sound perfectly persuasive. Getting to know our God The chief attraction of Bible study together is a better view of the glory of God. The Scriptures are all about revealing to us the glory of the Triune God, particularly in the gospel. I’m talking about his beauty, his splendor, his magnificence, his awesomeness. Scripture reveals God to us in all his transcendent excellence. When you study by yourself, you will see it. But when you study with others, you will see more and see further than you will by yourself. One person can only see so much. One person can have blind spots. But when several Christians gather together around God’s Word, they’ll find more to be amazed at about our God. He will receive more praise and honor. That’s what we want, isn’t it? Encouraging one another However, there is not only a vertical aspect here. It turns out that what brings more glory to God is also for our benefit. When we gather together with fellow believers around God’s Word, there’s encouragement to be found. We support one another. We pray together. We enjoy fellowship. When it’s going as it should, Bible study can feel like Psalm 133:1, “Behold, how good and pleasant it is when brothers dwell in unity!” We could also think of what Scripture says in Ephesians 4. There God speaks about how Christ has given the gift of office bearers to the church. He says their work is to “to equip the saints for the work of ministry, for building up the body of Christ.” They do that work with the Scriptures. Bible study together will likewise build up the body of Christ and with exactly the same blessings described in Ephesians 4:13. Bible study together will lead to the unity of the faith and of the knowledge of Christ. It will enable us to grow together in maturity. It will help pull us into the “measure of the stature of the fullness of Christ.” Two objections Some church members have keenly developed reasons for not going to Bible study. They could go (they have the health and the time), but they refuse to. Let me briefly address two reasons I’ve heard over the years. One objection is that it’s all the same: “The same people talk and they always say the same thing. It makes for a boring hour or two. So it’s just not worth the time or effort.” I’m familiar with this one because I used it as a young man. I remember saying this at a friend’s house and his mom reamed me out. She said, “If you don’t like the way it is, then it’s up to you to make it different. You lead by example. You’ll only get out of it what you put into it.” She was exactly right. Another reason comes from a darker place: “Everyone at these Bible studies is so dull. They don’t have a good basic understanding of the Bible. It’s just frustrating listening to them ramble on in their ignorance. Their lack of knowledge about the Bible is exasperating.” The essential problem here is pride. One’s pride leads to impatience with other believers. Bible study presents an opportunity to share our insights with one another. One may have to pray for growth in holiness to do that humbly and judiciously, but rather than flee from that challenge, we should embrace it. Moreover, we need to be open to the possibility that there is something to learn from other believers – perhaps we don’t have the exceptional level of knowledge we thought we had (cf. Phil. 2:3). Conclusion The Bible has famously been compared to a love letter from God. Of course, love letters are mostly a thing of the past, but the idea is still current. If you were to receive a love letter, you would treasure it and read it carefully several times. The Bible is God’s love letter to his people. Why would any recipient not want to read and study that letter as often as possible, both on your own and with other believers? If you’re part of a Bible study, stay consistent with it. If you’re not part of a Bible study, go and find one in your local church. With your meaningful contribution, God will be praised and you’ll be blessed. Dr. Wes Bredenhof blogs at Yinkahdinay.wordpress.com....

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