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Magazine, Past Issue

Mar/April 2025 issue

WHAT'S INSIDE: Christians don't retire / Free video series to protect families from porn / Tariffs are terrible economics: why Canada shouldn't hit back / Aged saints can tell you what your peers don't know or won't say / Planning for retirement / More time to pray: Martin & Christina Veenstra on retirement in your nineties / Necessary Endings: finding the courage to let go in business, church, and family / "Can You Build it?" contest winners / Life in bloom: the gift of flowers / A century of cinema for your family: 20+ films to take you and your kids through the 100 years of feature films / Euthanasia changed the abortion battle / Why write? / How to write... for Reformed Perspective / Fiction for tween and teen boys / Chang Shen: grace to persevere / Are there little green men? / Come + Explore God's majestic microverse / and more!

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News

Saturday Selections – Mar. 29, 2025

Propaganda techniques (10 minutes)

This 1948 or 1949 movie highlights seven different propaganda techniques, and to be forewarned about them is to be forearmed. This could be great for a high school English class. Click the title above for the full 10-minute color presentation, or watch a 7-minute B&W abridgment below.

News or narrative – when the truth-tellers can't be trusted

What with images and video that can be faked so quickly and so skillfully, the biggest problem with our news consumption might be the speed at which we imbibe. When we just hit headlines, or read whoever the algorithm puts in front of us, we can't know if they are trustworthy – we can't know that this is true. So... slow down.

The slippery slope of theistic Darwinism

Howard Van Till was a physics professor at Calvin College who used to be "the pre-eminent example of an evangelical Christian scientist in the 1990s who defended Darwinian evolution."

Until he stopped being Christian.

Or even a theist.

Doctor Google, influencer moms, and the local Church

"I recently saw some Christian influencers offer a course on marriage, though they had been married for less than two years. They had paltry experience and undoubtedly little wisdom, but they did have a big platform. And many were eager to learn from them. God has carefully constructed his church so that, as much as we may benefit from those who are far off, we are likely to find the greatest and most credible help nearby. Your church has many seasoned saints who have spent their whole lives following the Lord and whose godliness is on display each and every time the church gathers."
- Tim Challies

A mid-life assessment

A pastor's wife discovers with age comes new:

"...temptations to impatience, ungraciousness, pride. This had surprised me then, but I now see this is true not just in ministry. I used to imagine I’d have to fight the same besetting sins my whole life, and while some old struggles still remain, I’ve found I need to also be vigilant for new ones."

Rend Collective: Build Your Kingdom Here

A song and a prayer.


Today's Devotional

April 1 - Introduction to the prophecies of the Messiah

The Old Testament is full of prophecies regarding the coming Messiah – the greater Son of David. Isaiah has often been called ‘The Gospel According to Isaiah’ as it is so detailed in describing the birth, ministry, suffering, death and victory of God’s Son – the Servant King.

In the New Testament we see many references from the Psalms, to God’s promise working itself out in His >

Today's Manna Podcast

Manna Podcast banner: Manna Daily Scripture Meditations and open Bible with jar logo

Knowing God

Serving #799 of Manna, prepared by Jake Torenvliet, is called "Knowing God".











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Adult non-fiction, Book Reviews

On comforting suffering Christians

Christians are called to mourn with those who mourn. How can this be done well, when a comforter’s experiences differ vastly in type and degree from the sufferer’s? These three books can help. Don’t Sing Songs to a Heavy Heart offers advice and perspective for the close friend or spouse of a person battling cancer or long-term pain. Someone I Know is Grieving educates all Christians in the art of comforting compassionately. And A Small Book for the Hurting Heart is a devotional for those grieving, gently pointing hurting hearts to God. Don’t Sing Songs to a Heavy Heart: How to relate to those who are suffering by Kenneth C. Haugk 2004 / 154 pages When we see someone suffering, we might tend to think of them as fragile as crystal, and see our own words as the proverbial bull let loose in the china shop. Author Kenneth Haugk explains why this is often the reality, but, thankfully, he also explains what the Bible calls us to say and do to comfort others well. As a clinical psychologist (who is also a pastor), Haugk researched this topic for years, and also ran studies with participants who have experienced all sorts of trials. This book is reflective of what thousands of suffering people have to say on the topic. Thus, it is a great resource for anyone who is at a loss for how to serve others through trials. The title is taken from Proverbs 25:20, and like the title indicates, this book cautions us to speak carefully when comforting others going through trials. Haugk explains that our temptation in uncomfortable or painful conversations is to encourage people to look at the bright side – whether by reminding them of their future hope, or by simply refusing to share in their sorrow. Such talk tends to alienate sufferers. While we know that only “the heart knows its own bitterness, and no man shares in his joy” (Prov. 14:10), this doesn’t excuse us from trying to be compassionate and faithful listeners. Haugk emphasizes that we share in Christ’s sufferings by weeping with those who weep (Rom. 12:15). It is a command, but it is also a privilege, because as we meet other Christians in their sorrow, we can expect to find Christ there as well! Haugk has done a great service in bringing in so many different voices to the discussion. Unlike many resources on suffering, this book is not tied to one person’s experience of sorrow. Haugk’s goal is to catalogue and then express how many people feel during seasons of deep pain. This book is especially meant for Christians walking alongside a friend or spouse who is experiencing grief or facing death. However, it is also a beneficial read for all Christians, since we are all called to “mourn with those who mourn” (Rom. 12:15). Haugk’s goal is to help Christians understand how their words can affect those who are suffering. The insights you gain from this book will give you confidence to face other people’s grief and walk alongside them compassionately, giving words that build up, “that it may give grace to those who hear.” (Eph 4:29). Someone I Know is Grieving: Caring with humility and compassion by Edward T. Welch 2023 / 80 pages If you’ve ever been at a loss for words when comforting a hurting soul, you are not alone. Someone I Know Is Grieving is a short book (though part of a large, 14-book “Ask the Christian Counselor” series). It was written to give direction to anyone facing the daunting task of caring and comforting a fellow Christian who is in a difficult trial or is grieving. Author Edward T. Welch is a licensed psychologist and a Biblical counselor serving at the Christian Counseling and Education Foundation (CCEF.org). His goal here is to answer this question: “What can I say to my friend who is going through a painful trial or grief?” His short book is rather closer to a booklet, but comes complete with questions to prompt deep thinking, and blank space where you can write down your answers and reflections. Within the 65 pages of instruction, questions, and tips, you will be asked to reflect on your own experiences of pain and hurt, so as to become more equipped to empathize. Welch, of course, turns to Christ for instruction – Jesus, as our sympathizing great High Priest, understands our suffering on Earth, and it is His wisdom that equips us with the words and actions to show compassion to others. While the first chapter considers our calling to minister to those who are grieving with compassion – it makes the case that we are all called to comfort – the rest of the book teaches us how to do this work. We are to proceed humbly, not relying on our own gifts, but relying on the grace of the Spirit. Humility teaches us to know when to refrain from offering advice – to not assume we have all the answers – because there are some things better left unsaid. Humility also teaches us not to shirk our responsibility to comfort and care for a suffering soul. Welch reminds us that we are not God, which is both a humbling and freeing thought. Compassion helps us to ask wise questions in an effort to know someone better and thus care for them well. True compassion ultimately points the suffering Christian to their true hope: Christ. Welch reminds the reader that you will also be encouraged as you learn more about God in the way He relates to His hurting children. And in your comforting role, Christ’s glory will be revealed to you as well, as He brings healing in His time to your friend. While no book other than the Bible can fully counsel a hurting Christian, this small book is a powerful tool for that will leave you feeling more equipped and encouraged as you journey alongside others in their grief. The last page in the book includes recommended resources, so this is not intended to be the end-all be-all of grief counseling. That said, you will likely find it a very useful stand-alone resource, especially given its compact, easy-to-read form. A Small Book for the Hurting Heart by Paul Tautges 2020 / 192 pages Have you been asked by a friend who is suffering for some resources on grief? Are you looking to encourage a family member as they go through trials? While many books on suffering give advice and perspective for those supporting fellow believers in their trials, that’s not the target audience for this book. This is a little devotional you can pass on to the person who is grieving. Small, and short, this book includes 50 brief devotionals, in no particular order, which replicates the ups and downs of grieving. Titles like “The Unsearchable Ways of God” and “How Long Does Grieving Take” address real fears and deal honestly with pain. The author is brief and direct, a useful quality when our minds are clouded with grief. Trials as well as grief take time, and this book is not attempting to bandage pain with biblical platitudes. Rather, it’s intended as a companion for sufferers that directs their gaze to Christ as they digest their grief over time. At the end of each mediation, the author gives a Bible passage to read and reflect on, and a prompt for prayer. Because this book addresses real fears followed by biblical counsel, this could still be very good for anyone who wants to be better equipped as a comforter. It would be a great resource for pastors, elders and deacons who are struggling to find the appropriate passage to bring encouragement or express sympathy on a home visit. Tautges offers wise and compassionate words that you can borrow so you can better respond to deep pain. There are also books to help children deal with their grief. See our reviews of “The Moon is Always Round” and “Henry Says Goodbye.”...

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Book Reviews, Children’s non-fiction

The Moon is Always Round

by Jonathan Gibson 2019 / 32 pages This picture book is a beautiful catechism truth wrapped in a heartbreaking story of loss. Author Jonathan Gibson places his son Ben as the lead character. Through Ben, we look outside at the night sky and see the moon in its different stages. Sometimes it’s sliced like an apple. At other times it's shriveled like an orange. But no matter what shape the moon appears to be, Ben knows that the moon is always round. When Ben’s little sister Leila passes away at 39 weeks gestation, Ben must rely on faith, not sight. Although God does not appear to be good, his goodness extends even beyond Leila’s death. God is always good. Short, simple phrases leave room for the reader to pause and contemplate the story as it unfolds. Kids will love saying along with Ben’s dad, “but the moon is always round” when Ben wonders if the moon has really changed. At the climax of the book, Ben’s dad asks him what that means. It feels natural for kids and parents to answer with Ben that “God is always good.” While this book deals with heavy topics, simple sentences for big truths are what make this book profound. The book closes on a sweet note – a family picnic, a beautiful sunset, a full moon, and the words from Psalm 100:5: “For the Lord is good; his steadfast love endures forever, and his faithfulness to all generations.” Children aged 4-8 will gain the most from Gibson’s simple catechism. Younger readers will love hunting for the yellow daffodils sprinkled inside the vibrant pictures. However, even older children and adults will be touched by this sweet, sad story honoring Gibson’s stillborn daughter, Leila....

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Adult non-fiction, Book Reviews

Trusting God

by Jerry Bridges 1988 / 368 pages Since the apostles Peter and Paul, and indeed Jesus, warn the Christian to expect suffering in this life on account of our faith, it would be wise for us to prepare our hearts to be able to suffer well. Trusting God is a great resource for such preparation. Bridges spends the first few chapters exploring hard questions like “Can I really trust God?” and “Is God actually in control?” Much of the value here is that Bridges doesn’t require that readers be in the depths of a trying event, but instead invites us to reflect on how well we trust God in even the smaller difficulties in life – the “stubbed toe” frustrations of daily life, or the far-away wars, that make us long for heavenly explanations. Bridges uses many examples from the Old Testament to prove to the believer that God does control the course of this world, He is very in tune with our sorrows, and He truly weeps with those who weep. While Bridges is writing for the layperson, he reminds us that we are dealing with heavy and complicated topics. Therefore, while this book is very useful for preparing our hearts to suffer well, it may be too “on the nose” for those are hurting, depressed, or struggling right now. This is best read before you ever need it. Trusting God concludes with several chapters on the love and faithfulness of God, which gives balance to the topic as a whole. Discussion questions are included at the back for each chapter, making this an excellent recommendation for a book club study....





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In a Nutshell

Tidbits - May 2023

Get ready to be reviled "Pastors need to teach their people about how to handle with grace being looked down on more than ever before. I heard of John Stott reflecting that as a young man at Cambridge when people said 'O, he's a Christian,' what they meant was that he was a goody-two-shoes. But now to be called a Christian means that you are viewed as a morally-deficient person, because you have not swallowed the gay agenda." - Dr. John E Benton, Managing Editor of Evangelicals Now in the July 2012 issue on how the world will change as gay marriage becomes the norm. Do you think God can't use you? When we reflect back on the mistakes we've made, the sins we've commited, the struggles we have, and the weaknesses that plague us, we might think there is no way that God could use us. But we would be wrong. As Paul writes in 1 Cor. 1:27-28 "God chose what is weak in the world to shame the strong.... so that no human being might boast in the presence of God." Consider who God has used in the past: Abraham was near dead, Jacob a deceiver, Gideon afraid, Rahab was a prostitute, Jonah ran away from God, David was an adulterer and murderer, Job was ill and impoverished, the Samaritan woman was divorced, Peter denied God (three times!) and Lazarus was dead for three days! Yes, we are too weak, broken, and sinful to do anything for God... in our own strength. But we're just the sort of folk that God has chosen to use for His own glory. SOURCE: Inspired by a post on Eddie Eddings' Calvinistic Cartoons  Were there TULIPS on the Ark? Cartoonist Eddie Eddings makes a pretty compelling theological point. Martin Luther on sanctification "This life is not godliness, but growth in godliness; not health, but healing; not being, but becoming; not rest, but exercise. We are not now what we shall be, but we are on the way; the process is not yet finished, but it has begun; this is not the goal, but it is the road. All does not yet gleam in glory, but all is being purified.”  The cleanest windshield... The focus of Greg Dutcher's Killing Calvinism: How to Destroy a Perfectly Good Theology From the Inside is about how Calvinists can make their doctrine – though it is the true-est, and most biblical – unattractive to other Christians. Part of the problem, as he sees it, is that we sometimes fall in love with our theology for its own sake, rather than for Who it allows us to see: "I am concerned that many Calvinists today do little more than celebrate how wonderfully clear their theological windshield is. But like a windshield, Reformed theology is not an end in itself. It is simply a window to the awe-inspiring universe of God’s truth, filled with glory, beauty, and grace. Do we need something like a metaphorical windshield of clear, biblical truth to look through as we hope to marvel at God’s glory? Absolutely. But we must make sure that we know the difference between staring at a windshield and staring through one. Idle hands... “The idle man tempts the Devil to tempt him.” - C. H. Spurgeon Watch your language Christians have their own vocabulary – we have our own jargon – which can be downright confusing to unbelievers. Think of the word faith. In his September 2012 newsletter, Christian apologist Greg Koukl noted that when Christians say we have faith, we mean we are confident that God – Who has already shown Himself trustworthy – will fulfill his promises. The world, however, understands this same term as some "kind of useful fantasy, a 'blind' 'leap of' religious wishful thinking.'" To clear away some of the confusion, Koukl suggests finding and using "substitute words – synonyms for religious terminology – to brighten" and improve our communication. "For example, instead of quoting 'the Bible' or 'the Word of God' (both easily dismissed), why not cite 'Jesus of Nazareth,' or 'those Jesus trained to communicate His message after Him' (the Apostles), or 'the ancient Hebrew prophets'? These substitute phrases mean the same thing, but have a completely different feel. It’s much easier to dismiss a religious book than the words of respected religious figures. When referring to the Gospels, try citing 'the primary source historical documents for the life of Jesus of Nazareth.' That’s the way historians see them, after all. "Avoid the word 'faith.' Substitute 'trust' for the exercise of faith ('I have placed my trust in Jesus') – which is the precise meaning of the original biblical term, anyway – and 'convictions' for the content of faith (i.e., 'These are my Christian convictions'). "For the same reason, don't talk about your 'beliefs.' It's too easy to misunderstand this word as a reference to mere beliefs, subjective 'true for me' preferences. Rather say, 'This is what I think is true,' or 'These are my spiritual convictions.' "I’ve even found myself avoiding the word 'sin' lately, not out of timidity about the topic, but because the term doesn’t deliver anymore. Instead, I talk about our moral crimes against God, or our acts of rebellion or sedition against our Sovereign. By contrast, abandon 'blown it' and 'messed up.' They don’t capture the gravity of our offenses." We want to communicate effectively, and when words start to lose their saltiness it is time to find a new way of communicating God's Truth. We need to, as Koukl writes, "watch our language." SOURCE: The Page, September 2012 "A simple communication tip" by Greg Koukl, www.STR.org.  No such thing as an Arminian prayer Douglas Wilson passed along a great quote from Charles Haddon Spurgeon on the subject of Arminian prayer. Spurgeon said: "You have heard a great many an Arminian sermon, but never once heard an Arminian prayer. You have heard a great many Arminian sermons, I dare say, but you have never heard an Arminian prayer, for the saints in prayer, appear as one in word and deed and mind. An Arminian on his knees would pray desperately like a Calvinist. He cannot prayer about free will. There is no room for it." Headline haiku He didn't see it, the melting mutt's drooping tail. Thus, "HOT DOG BITES MAN" English - more important than you knew! Students always want to know "Why are we studying _____ anyway?" When it comes to English, the answer is as simple as the old joke below: our littlest word choices (James 3:3-12), and even the way we emphasize what we say, can have an enormous impact on the message we send. Now ignore the punctuation, and consider the different messages we can send simply by stressing a different word each time: Let's eat grandpa – we want to eat grandpa instead of grandma Let's eat grandpa – we want to eat grandpa rather than, say, hug him Let us eat grandpa – we want to eat him rather than let someone else Let's eat grandpa – we want to eat him even though someone disagreed Same words; very different meanings communicated. That's a silly example so here's one more: I said I was sorry! I said I was so sorry. Two very similar sentences, but one sentence all about sorrow and repentance, and the other very much not so. We all know which is which, but the stubborn child offering up the first might not. He doesn't understand that while he might have said the right words, he didn't deliver the right message. So there's quite some power in the way we use words, and the ones we choose. And isn't that power worth studying, so we can best put it to use? We are all religious "Religion has no place in the schools," secularists declare, so they certainly won't admit to being religious themselves. But this is only smoke and mirrors - as Bob Dylan famously sung, all of us are "gonna have to serve somebody." In his book Leaving God Behind, Michael Wagner notes that back in 1963, political philosopher George Grant made this point while he discussed the definition of “religion”: "The origin of the word is, of course, shrouded in uncertainty, but the most likely account is that it arises from the Latin 'to bind together.' It is in this sense that I intend to use it. That is, as that system of belief (whether true or false) which binds together the life of individuals and gives to those lives whatever consistency of purpose they may have. Such use implies that I would describe liberal humanists or Marxists as religious people; indeed that I would say that all persons (in so far as they are rational beings) are religious…. It will, of course, seem unfair to the exponents of secularism that I have called what they advocate a religion…. all men are inevitably religious…. "Indeed the present controversy is not concerned with whether religion should be taught in the schools, but rather with what should be the content of the religion that is so taught. It is perfectly clear that in all North American state schools religion is already taught in the form of what may best be called 'the religion of democracy.' That the teaching about the virtues of democracy is religion and not political philosophy is clearly seen from the fact that the young people are expected to accept this on faith and cannot possibly at their age be able to prove the superiority of democracy to other forms of government (if indeed this can be done). The fact that those liberals who most object to any teaching about the deity are generally most insistent that the virtues of democracy be taught, should make us aware that what is at issue is not religion in general, but the content of the religion to be taught." All schools will teach students to worship and the only question is, who will be worshipped? 4 words which should exist Inventing words can be fun. Got any good ones? Arghument – assertions back by vehemence, not evidence Heil’d – Damned with faint praise, particularly by noting that he/she probably isn’t a Nazi Questian – someone in search of their next cause Squarcle – a square circle, synonym to “gay marriage” or "preferred pronouns"  ...

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Assorted

Stepping into the story: Hamlet with a happy ending?

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

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Christian education

Teaching English from a Christian perspective, as brought to you by the Letter C

As Christians, we are rightly thankful for what has been brought to us by the letters A, B, and C, and the letters D through Z, through which we may read the word of God. Our culture, too, so highly values the ability to read and write that it supports the public school teaching of those skills, as well as the related skills of listening, speaking, viewing (the "reading" of visual images), and representing (communicating through visual images). But Christians have even stronger reasons for valuing language and communication, since we know a personal God, who communicates his love and glory to us. So how does a Reformed teacher live out his faith, and enable his students to live out their faith, in the Language Arts classroom? Well, unsurprisingly, given the title, there are (at least) six different things that make the Reformed language arts classroom distinct, all beginning with the letter C. Christ-Centered First of all, Reformed language arts teaching must be truly Christian, or to put it even more strongly, Christ-centered. Obviously this is true of all Reformed education, but what does it actually mean in the Language Arts classroom? For one thing it means Christ's birth, death, resurrection, ascension, and rule should be at the center of our discussions of literature and life. In Schindler's List, for example, Oskar Schindler is frequently spoken of as a kind of savior, since his factories kept many Jews out of the concentration camps. A Christian discussion of the film (or of the novel upon which it is based) will ask how Schindler fails as a "savior," and deal with whether Schindler himself recognized, directly or indirectly, his own need for the Savior. Other kinds of literature either exclude the possibility of salvation, or the need for it (since man is "naturally" good), or show it less directly as being accomplished by some character's heroic acts (or his or her "decision" for Christ). A Reformed teacher will discuss with his students how to react to the false gospels of our culture, and will demonstrate how even these false gospels show the need for the true Savior. Finally, Reformed Language Arts teachers will show and kindle passionate love for literature that fully acknowledges our need for salvation through God's grace alone, and demonstrates that Christ is both Savior and Lord. Covenantal Reformed Language Arts instruction is also covenantal. How? I am not referring simply to the fact a Reformed teacher teaches covenant children (although this is true). My point is that our communication must be a response of thankfulness (our obligation) to His love (according to His promise). This doesn't mean that we can't write for personal reflection or entertainment. It does mean, however, that our more personal writing will reflect on more than just whether we are meeting our own "personal goals" – something that government curricula take for granted as a primary focus of personal reflection. Rather, students should learn to make explicit their understanding of their relationships with God – to "meditate on your precepts and consider your ways" (Psalm 119:15) – and with others through Him. As far as our communication with others is concerned, our basic goal should be "speaking the truth in love" (Ephesians 4:15) and communicating "what is helpful for building others up according to their needs, that it may benefit those who listen" (Ephesians 4:29). For instance, the novels Peace Shall Destroy Many and The Chosen both deal with isolated religious communities' attempt to deal with the increasing secularism of the society in which they exist. Their response is to withdraw from that culture – an idea that is clearly less than fully faithful. A Reformed language arts teacher will encourage class discussion, journal writing, presentations, and essays about how and whether we fall prey to the temptation to withdraw, and what we might do about that situation of failing to be light and salt in the world. Cultural Education in a Reformed language arts classroom is also cultural. I have already mentioned that as Jesus commands in Matthew 5: 13 - 16, we are to be involved in the world around us. To do that, we need to know the culture in which we live – its idols, and how we may well be rather impressed by those idols ourselves. To gain that knowledge, we study literature - both contemporary literature for a glimpse of our own culture, and the "classics" for a glimpse of the roots of current ideas and attitudes. One other reason to study the classics has been given by C. S. Lewis, who recommended that we read at least two old books for every current one we read. Why? Because like a fish in an aquarium, we are living in our culture, so we may not even see its errors clearly. Lewis said that reading the books of the past is like putting on a new pair of glasses, because while old writers also made errors, they were different errors – ones that we have often learned to see through. At the same time, the old writers saw things about purity, love, and godliness that our own culture may have blinded us to. Counter-Cultural Although Reformed language arts education is cultural, it is also counter-cultural. For example, I use Frank Peretti's Prophet in my Grade Eleven media studies unit on journalism and news coverage. The novel rewards study in two ways. First, it sheds an interesting light on the way the news can be packaged to promote various agendas. Secondly, the novel has its own weaknesses, coming from a somewhat Pentecostal, and arguably Arminian, point of view, which can promote discussions about exactly how the Spirit does do His work among His people, and how God exercises His sovereignty in man's salvation. After we analyze both of these issues from a Biblical perspective, I challenge students to respond concretely to the errors of our culture by writing a letter to the editor and/or a critical or persuasive essay. Creativity The challenge of responding concretely, to both Christ and culture, brings us to the fifth element of Reformed language arts education: creativity. Though we must test (and challenge) the spirits of our age, we cannot stop with a purely negative and critical approach. We must also be positive, using our talents in communication to glorify God and build up the neighbor. This is why the students in each grade of my English classes must submit a piece of work to be published, or at least considered for publication, by someone outside the school. There are plenty of places to seek publication: the annual Remembrance Day Contest and various poetry contests, magazines like Reader's Digest and Reformed Perspective, and books like Chicken Soup for the Soul. Whether or not a student gets published, he or she must write a process paper dealing with the issues faced in crafting his or her work. Cooperation The aspect of Reformed language arts education that I find hardest to carry out is its communal/cooperative nature. When a baby is baptized, God’s covenant promises to him or her are witnessed by the whole congregation, the body of Christ. Two chapters in the Bible deal extensively with how the members of the body are necessary for each other's welfare: Romans 12 and 1 Corinthians 12. Covenant youth should be trained to seek the good of the whole congregation, to work together, to build each other up. Unfortunately, the students' all-too-human nature often makes this difficult, since group projects – setting up an assembly together, putting on a drama skit, or presenting a dramatic reading of a poem – often mean that some try to ride on the coat-tails of others. This can be avoided by giving each group member a distinct role and responsibility (as in the body of Christ), by cementing the cohesion of the groups with various team-building activities, by assigning groups smaller tasks with more supervision at first, and by assigning "group" work outside the school walls. For example, students can be assigned to write up the memories of older members of the congregation, for an anthology of anecdotes about various moments in history, thus requiring them to work with people they might rarely, if ever, talk to otherwise. The most challenging part of bringing out the communal aspect of communication, however, lies in encouraging more gifted students to support their fellow learners without short-circuiting their learning. The best way to meet this challenge is to ensure that the tasks a teacher gives his or her students are meaningful and thoughtful enough to require everyone's participation. However, equally important is the kind of examples students have seen of Christian cooperation within their school, churches, and families. How well do we, as adults, model a patient attitude toward those weaker than ourselves - neither ignoring them, as our competitive and individualistic society tempts us to do, nor taking their independence from them? Conclusion As you can see, Reformed language arts education is a colossal challenge, requiring caring, commitment, compassion, and consistency. A Reformed teacher must not only teach effectively, but also model the values he or she teaches. This can only be done, with many shortcomings (with which I am all too familiar), through the work of the Spirit, by the Word and prayer, and within the communion of the saints. I would love to hear from any of my fellow saints out there whether these thoughts have struck a chord. (There, I ended with a c-word.)...





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Adult non-fiction, Book Reviews

Timothy, Titus & You: a Study Guide for Church Leaders

by George C. Scipione 55 pages / 2018 (originally 1975) Crown and Covenant Publications Many Bible study books are full of questions. Questions can be good. Questions are the backbone of serious Bible study. But questions, once answered, often get forgotten. Having sat through a few Young Peoples’ bible study meetings in at least two different Canadian provinces I have seen this firsthand. The book is opened. The first question is asked. It is answered. The second question is asked. It is answered. And so on. I have even seen good discussion cut short because ‘we need to get through the questions.’ This Bible study book is also full of questions. However, its target audience is not Young Peoples’ Societies, but Church leaders. Specifically, the author envisions this study guide to be used by elders and potential elders both in their leadership role in the church and as they prepare for such a role. Designed to be used over a nine-month period, the guide has four major goals for the reader in each lesson: To gain knowledge of 1 and 2 Timothy and Titus – Questions get readers thinking about each assigned Biblical passage, and about its application to their lives. To examine himself– Learning about God moves us to learning about ourselves and learning about the role of church leader. To grow in self-discipline– Prompts and assignments encourage readers to transform their lives. To consider how to lead others– Self-discipline is the beginning, but leadership involves learning how to disciple others. Positives Given that this study guide is intended for those in or aspiring to leadership in the church, the questions are well focused and most likely to be taken seriously. Drawing their inspiration from the passage of Timothy or Titus, the questions seek to apply the lessons learned to the leadership and life of the reader. Some are deep, probing questions that get at motivations and attitudes. Some are questions that get at behaviors and actions. All the questions are clearly connected to the Biblical passage at hand. Taken seriously, and done thoroughly, this guide could be a good way for an elder or someone who aspires to be an elder to grow both in personal holiness and their role in the church. Negatives Having read through this guide, I don’t really know much more about Timothy and Titus than I did before. This is because the guide is heavy on personal and leadership application, but short on actual Biblical exposition. Even in the “Knowledge of the Word Study Questions” section in each chapter, the questions are exclusively “you” focused. The author leaps over original context, intended meaning of the author, and application to the first audience, and lands squarely on what the text means for me now. This is why I am a little hesitant about contemporary study guides. Too many of them are heavy on questions that are of more interest to the reader (or user) of the guide, and light on questions that get at the meaning and original application of the text itself. Issues of context, definitions, and even themes are absent in this study guide, issues which could have strengthened the application questions and made them more meaningful. Conclusion This, then, was a good leadership book, but not a great bible study book. The author truly wishes to encourage and assist his readers in their role as leaders in the church. The questions and exercises are serious, probing, and show faithfulness to Scripture and its authority. However, the fact that there is little exposition, and the questions focus too heavily on application to the reader is unfortunate. While useful as a means for elders and those aspiring to this office to grow and prepare, it is not quite a “study guide” in the traditional sense of reading and learning about the Biblical text itself. So use this study guide with a group of leadership-minded men to focus and assist discussion. But have a commentary on Timothy and Titus on hand as well to study the text itself....