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Assorted

How to be happier

Keep long lists, and short accounts

*****

As I pad down the hallway to my home office, sometimes I’ll look down and remember that the laminate planking I’m walking on was laid down with the help of friends. I’m not the best with a hammer or saw, so while I did some of the sweating, my friends brought the skill. I was so very thankful at the time, and now whenever I remember it’s a warm feeling still.

As of late I’ve been remembering these friends more often because of a curious book. It’s about a guy who set out to personally thank every person involved in getting him his morning brew. There’s the barista, of course, but a farmer had to grow the beans, and then there’s all the people in between – it turns out there are an astonishing number of people involved in a simple cup of coffee. Who picks the blend? How many are involved in the actual roasting? Someone had to design the lid (there’s quite some engineering to it), and then there’s the coffee cup sleeve – there wasn’t always a sleeve – and when we remember that coffee is about 1 percent beans and 99 percent water, then there’s a whole municipal water department to thank too. And who makes the pipes that carry the water? We haven’t even gotten into the boats and trucks involved and all the crews who man and make them.

A long list to be thankful for

This guy wanted to personally thank everyone involved but quickly realized that might amount to millions. So he narrowed it down to the one thousand most directly involved.

G.K. Chesterton said that, “When it comes to life the critical thing is whether you take things for granted or take them with gratitude,” and this book was an eye-opener for just how many blessings I’ve been taking for granted. If thousands – millions – are involved in making a cup of coffee, how many could I thank for everything I find even on my short journey from bed to shower each morning? How many designers, engineers, miners, and factory workers were involved in making the Kindle that wakes us up each morning? And what about our bedding, the bedroom carpet, bathroom tiles and that long-shower necessity, our tankless water heater? I normally clomp past it all, but I could choose to start each day just looking around in amazement. As Chesterton reminds us, “gratitude is happiness doubled by wonder.”

The author of this book is a sometimes-blasphemous atheist (which is why I’m not sharing his name - I don’t want to promote him) but even as an atheist he recognizes that his disposition to grumpy ingratitude isn’t good… for him.

“…gratitude is the single-best predictor of well-being and good relationships, beating out twenty-four other impressive traits such as hope, love, and creativity. As the Benedictine monk David Steindl-Rast says, ‘Happiness does not lead to gratitude. Gratitude leads to happiness.’”

But why is thankfulness next to joyfulness? He doesn’t seem to know, but we do. God created us to glorify Him and then gave us innumerable reasons to do just that. And because He loves us, He so fashioned mankind that when we do what we were made to do, it is good for us. And He’s so gracious that even when we do a half measure, thanking the people around us, but forgetting the God Who made us, it is good for us still.

Sometimes we need a Jordan Peterson or Elon Musk – someone outside the Church – to remind us of what we have, and what unbelievers don’t. I was struck by that here, when this author shared,

“…I’ll occasionally start a meal by thanking a handful of people who helped get our food to the plate. I’ll say, ‘Thank you to the farmer who grew the carrots, to the truck driver who hauled them, to the cashier at Gristedes grocery story who rang me up.’”

This fellow is “praying” to people he knows will never hear him because he feels such a need to express gratitude. To quote Chesterton again, “The worst moment for an atheist is when he is really thankful and has no one to thank.” When I look around the dinner table at the food that’s there once again, and the family gathered around, and when I really stop to think of all I’ve been given here, my heart can’t help but swell, but now there’s another blessing I can bring to my giving, loving Father – I can thank God that I can thank God!

Keeping short accounts

But if Christians have so much to be thankful for, why aren’t we more joyful? Why am I too often grumpy, sullen, and short to the people God has gifted me?

Part of it is that we take so much for granted. We easily forget what we have, so there’s something to keeping a thankful journal. Around Thanksgiving each year my wife gets some notecards and encourages us each day to draw something we’re grateful for, and then we put the cards up on the hallway wall. It’s quite the display by month’s end.

But even more of it is taking for granted the biggest gift we’ve been given: forgiveness.

In his booklet How to Maintain Joy in Your Life, Jim Wilson shares how, upon his conversion, he experienced joy liked he’d never had chasing after the world’s substitutes. But as this Navy midshipman set out on his Christian journey, he found that joy diminishing. And it continued diminishing for the next three years. Sitting in the stateroom of an American destroyer stationed in the Sea of Japan, he was struck that for the 3 years since his conversion he hadn’t really been confessing his sins. Oh, sure, he’d confessed some sins, but there were many he hadn’t taken to God for all sorts of reasons. When he confessed his sins, God forgave him, and once again he started feeling that same joy.

Guilt is a weight. But, thanks to Jesus, it’s one we don’t have to carry. Guilt is also God’s way of getting our attention. As it says in Hebrews 12:11:

“No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.”

Jim Wilson was trained by that discipline, but like the rest of us, he was a slow learner.

“I would again disobey, get disciplined, and lose my joy. This time, instead of not confessing, I would confess after a while… ten hours, a week, 2 weeks.”

Eventually he realized that he didn’t have to wait to confess his sins – he could “keep short accounts.” Then, instead of a series of ups when he was forgiven, and downs when he wouldn’t go to God (or at least not yet), he started to experience ongoing joy.

“Sometimes I went for a while before confessing, but generally I would confess right away or within a couple of hours. I’m not saying I have not sinned in those years…. But I have a low tolerance for discipline. I do not like it. As long as I am unrepentant, the discipline stays on me, the hand of the Lord is heavy. I can remove the discipline of the Lord by repenting now.”

For those of us who’d prefer to stay miserable, he concludes his booklet with a list of what you can do instead of confessing your sin. You can justify, excuse, or hide it. You can blame someone else, procrastinate, or stand on pride. A favorite for many is “generalization,” where you readily admit “mistakes were made” without really getting into the dirt of what you did. But tricking yourself doesn’t trick God, and you can’t enjoy Him if you are hiding from Him.

Conclusion

If you want to be happier, it isn’t complicated.

Open your eyes wide, and see the world as it really is. There are troubles, but then there is God, and He continues to bless us beyond any measuring. And the biggest of those blessings is that we can know for certain – we can count on Him – that when we come to our Father with our sins, He will always and forever forgive.

That’s got me a little verklempt but I can assure you, they are happy tears.



News

Saturday Selections – Jan. 11, 2025

Music as the fingerprints of God (6 min)

George Steiner here is lecturing on the wonder of music and is not trying to argue that music points us to God. But he does believe it points us beyond materialism – our response to music shows that we are more than what we are made of.

" speaks to us that there is something else which, paradoxically, belongs to us profoundly but somehow touches on a universal meaning and possibility that we are not only an electrochemical and neuro-physiological assemblage; that there is more in consciousness than electronic wiring."

Evolution can't explain eggs

This is a bit of a technical one, but even if you get only the gist, you'll understand just how amazing the seemingly simplest things around us really are. It's only because we take God's engineering for granted that we can overlook the wonder that is an egg shell.

Evolution has to explain how they could come to be in some step-by-step evolutionary process? As if.

Trudeau is gone, so who is going to replace him?

The Liberals are about to run a leadership campaign, but have this worry:

"One of the key concerns that is out there is that the party could be prone to something approaching a takeover, or could be prone to a lot of people who don't give a hoot about the Liberal party who might be termed single-interest activists signing up and having a very real impact on the selection of our next leader."

Is anyone plotting a pro-life takeover? Should we be?

Abortion was the leading cause of death worldwide in 2024. And it wasn't even close.

45 million unborn babies were aborted last year – so relayed Jonathon Van Maren. That number is more than the population of all of Canada.

In the US abortion accounts for 60% of all African American deaths.

To put this number in a different context, COVID killed approximately 7 million in total over 4 years and in response we shut down the world. Six times more die each year from abortion and no notice is paid.

Who will stand up for the unborn? Will you? Will any politician? Will you vote for a politician who won't?

The danger of being a sermon critic

As Tim Challies explains, if you focus on what you think should have been there, you run the risk of missing the fruit that is there.

Amazing information packed inside you (12 min)

This video makes the point your DNA coding is more incredible than even the most complicated computer code, but it also kind of reduces us to just that information.... as if we could make a human if we only managed this same level of programming. So, as you watch, recall that we are more than our matter, being both body and an immaterial, eternal soul.

 


Today's Devotional

January 14 - Power over fear

“Do not be afraid, little flock, for your Father has been pleased to give you the kingdom.” - Luke 12:32 

Scripture reading: Luke 12:22-34

So many in the world today begin this New Year with fear in their hearts. This life and the things of this world are all they care about and all they have. Consequently, they're afraid that their life might be >

Today's Manna Podcast

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

Jesus' work continues: Acts

Serving #722 of Manna, prepared by William Den Hollander, is called "Jesus' work continues" (Acts).









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Adult non-fiction, Book Reviews

Broken Beauty – Reflections of a Soul Refined by Cancer

by Helena Bolhuis 252 pages / 2020 It’s kind of exciting when someone you are personally acquainted with publishes a book. It’s a bit of a thrill to hold the book in your hands, read their name on the cover, breathe in the new book smell, and anticipate sitting down with a cup of tea to crack it open and begin to read. I certainly felt this way when I purchased Broken Beauty – Reflections of a Soul Refined by Cancer, written by Helena Bolhuis. I don’t know Helena well, but having sat under her teaching on a couple of occasions – there experiencing her warmth, wisdom, and openness and seeing in her a sincere love for the Lord – I was definitely looking forward to reading her book. Attending her book launch at the local Free Reformed bookstore only heightened my eagerness, for that morning we got a glimpse into the beautiful and emotional journey this book would take us on. Yet – dare I admit this? – I also felt a little bit of wariness, maybe even skepticism about the book, and at first I could not put my finger on why I felt this way. But on reflection, I realized what was making me uneasy: how could a book detailing someone’s personal experience not be a bit self-glorifying? How could the author, in human weakness, write about themselves without it being… all about them? Would God be given His proper place in this story? And now, having read the book, I can answer that last question with a resounding “Yes!” Broken Beauty is, indeed, not a book about the author, but about the faithful God and loving Father who carried and led her through her cancer journey. From the dedication on the very first page – “for You, Father, for Your glory” – to the thanks at the end of the book, and everywhere in between, God is given the glory. Again and again, Helena points us to the Lord who supplied her every need in a time of sickness. The reader is left with a renewed sense of awe for the Great Physician, the God who refines us and draws us to himself through times of trial and weakness. The Father who carries us on eagle’s wings is the loving Author of this author’s story. The book is organized in three main sections: the journey the provisions and the destination “The Journey” tells Helena’s cancer story as it unfolded in her life, describing doctor’s visits, waiting for and receiving test results, and the various treatments she had to undergo. And throughout this section of facts and details, Helena weaves the story of her inner struggle – emotional and spiritual – as she faced the very real possibility of her own death. In the second section, “The Provisions,” Helena speaks about how God provided for her in so many ways along her cancer journey, and she draws a parallel here to how God provided for the Israelites as they journeyed through the wilderness. He provided for her relationally through the people in her life, and mentally through prayer, meditation, music, and books. God also supplied what she needed emotionally, physically, and spiritually in tangible ways. It was beautiful to read how every need was met by the loving hand of our Father. “The Destination” describes the emotional and spiritual process of adjusting to life post-cancer, navigating life outside the close “cocoon” of God’s shelter and love that Helena experienced during her illness and recovery, and then having to move forward. The cancer journey was at an end, but regular daily life continues on towards the final destination – eternal glory! Written with warmth, raw honesty, and so much hope, Broken Beauty gives the reader a close glimpse into a heart-rending yet beautiful time of suffering and sickness. Saturated with references to God’s Word and the comfort that Helena received from it, this book will be a real encouragement to anyone going through a period of trial or illness. It would also be useful to read when walking alongside a friend or relative experiencing a tough time, for throughout the book there is helpful advice and practical wisdom on how to be there for someone who is suffering. In this world broken by sin, we will all encounter suffering during our lives, whether our own or that of someone we love, and Helena’s book shines a bright light on how God turns our suffering into something beautiful, to His glory. I highly recommend it! “Now I understood that life is all about God’s glory in my story and my delight in Him through that story. Now I understood that through His glory, my joy is made complete.” (p.239) Broken Beauty is available at Amazon, including as an audiobook read by the author. A version of this review will also appear in Una Sancta....

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Religion

Why Do We Suffer? Buddhism vs. Christianity

The current prevailing philosophy in our western world is that everyone's opinion is equal and no one is wrong or even less good. I am free to enjoy my religion (so far) as long as I don't impose it on you or let it provoke me to “hate speech.” The only absolute truth is that there is no absolute truth. Since we are surrounded by so many prompts to affirm and celebrate diversity, it is easy to get so used to focusing on what we have in common that we might be tempted to accept the general notion that there really isn't much difference between Christianity and the religions around us. After all, don't we all want peace and harmony and brotherly love? Doesn't meditation provide the same freedom from stress and problems that people have formerly sought through prayer? Can't we all just seek the good of man and leave one another to whatever spoke of the wheel might be followed to get to the God/god in the hub? Recently, I conversed with some Buddhists who claimed that I could be a Christian and still practice Buddhist philosophy. I studied about how Buddhism started as a quest by Siddhartha Buddha around 400 BC to relieve suffering in this world. I was intrigued to note that there are some similarities between the two religions, and I began to understand why some people might think that they are essentially alike. Buddhism and Christianity are similar in their view that suffering is going to happen and that people need to be prepared with their manner of dealing with it. They are similar in their promotion of a lack of attachment to material things so that the loss will be less difficult. They are similar in many of their ethics regarding people’s actions and attitudes in life. But they are very different in their way of handling the suffering that comes, and in the meaning of that suffering. Therein all surface similarities take a wide fork in the road, to different destinations. Let's take the “Four Noble Truths of Buddhism” as a format on which to compare and contrast these two viewpoints on suffering. In brief form, they state: 1. Suffering is our existence. 2. Suffering is caused by craving, wanting or desirousness. 3. Freedom from suffering can be secured. 4. The way out of suffering is to follow the path. 1. Is suffering our existence? In order to conclude that suffering is our existence, the Buddha employed a wide view, which included not only tragedies and grief, but daily sadness, old age, sickness, association with the unpleasant, and all forms of mental and physical suffering as well. He also included such ideas as imperfection, impermanence, insubstantiality, and a lack of lasting satisfaction. He believed that everyone suffers it, and must become truly aware of that suffering before anything can be done about it. If there is no lasting satisfaction, it is no wonder that he said suffering is our existence! Christians are taught to expect suffering to be a part of our lives, but there is also joy, peace, and comfort. Jesus spoke of his upcoming suffering in Luke 9:22 and then followed with the words, “If anyone would come after me, he must deny himself and take up his cross daily and follow me" (9:23). By this he meant that his followers would indeed suffer in this world as they followed him. In Matthew 5 he told his disciples that they would mourn and that they would be persecuted for righteousness' sake. Hebrews chapter 11 tells of many peoples’ suffering, and the faith which caused them to continue. And 2 Corinthians 4:8-9 talks of being "hard-pressed," "perplexed," "persecuted," and "struck down." Both religions involve people looking out at the world and beholding the misery to be found there and describing it. But what is the cause of this suffering? 2. Is suffering caused by craving, wanting, or desirousness? The Buddha taught that the cause of suffering was found in craving, wanting or desirousness. By this he did not mean just wanting something that is possible or needed, but wanting what is impossible for one to have. He described it as a "wish to possess wholly, to cling to," as something that we want "to remain as it is at that moment" (Adrienne Howley, The Naked Buddha). We want people we love to stay the same, for no one to ever die or be sick, and for any good thing we have to always be with us. This leads us to feelings of greed, hatred, passion, aggression, and ignorance. We want what we want when we want it. Instead, the Buddha taught that we need to accept the truth of impermanence. If we do not expect it, we do not miss it. Howley explains that "nothing can make us joyful in the face of sorrow,” but states that being aware of this truth will reduce the pain, because the craving and clinging cause more pain than the loss itself does. Otherwise, we may suffer loss and continue on in blaming, anger, and hatred for whomever brought about our loss; it might even lead to war or personal wars of jealousy and envy. The Buddha taught that the attachment itself is the cause of suffering in this life. The Bible expresses somewhat similar views regarding our attachments and cravings. But the underlying cause for suffering in the world is completely different. In Matthew 6:19 Jesus says, "Do not store up for yourselves treasure on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven." Colossians 3:1-2a implores followers to, "Set your minds on things above, not on earthly things." James 4:1 asks, "What causes fights and quarrels among you? Don't they come from your desires that battle within you? You want something but don't get it. You kill and covet, but you cannot have what you want. You quarrel and fight." From all of these verses, we see that the Christian faith leads us to realize that our attachments to "things" can lead us to suffering. If we desire our brother's possessions, we will be unhappy and also ungrateful for what we do have. If we are attached to our goods and they are stolen, we will feel loss. If we become really envious, we may even fight someone else to get what we want. But while our actions are the cause which leads to the effect of suffering, the Bible leads us back a step further into the cause behind this step in the process of suffering. Romans 3 teaches us that "there is no one who does good, not even one" and states that "all have sinned and fall short of the glory of God" (3:12,23). There will be no sinless thinking this side of heaven. Throughout the Old Testament there were many admonitions to follow God's path in order to be blessed, and examples of being punished because of not obeying God. We see that it was because of their sin that people acted in rebellion against God's commandments, and they brought suffering upon themselves. We should also note that the groups that Israel conquered and destroyed were receiving the result of their sins against God as well (Psalm 2). But Christians also know from the Book of Job that God allows His people to suffer for reasons other than their sins. Satan, the deceiver, contributed to the suffering by coming to God and receiving permission to afflict Job in terrible ways. This test to discover whether Job would be faithful was limited by the hand of God. The Book of James explains this testing well in 1:2-4: "Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything." The Heidelberg Catechism explains it thus: God's providence is His almighty and ever present power, whereby, as with His hand, He still upholds heaven and earth and all creatures, and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty, indeed, all things, come not by chance but by His fatherly hand (Lord's Day 10). So we see then that the Buddhist understands the cause of suffering to arise from peoples' attitudes and actions. The Christian will agree that one's cravings and actions can sometimes be the cause of the suffering. But the Christian sees it as arising either because those attitudes and actions are sinful, or as a test brought upon him/her by God for His higher purposes. It is no wonder that Howley states that "nothing can make us joyful in the face of sorrow" because there is no comfort from God for the Buddhist. 3. Can freedom from suffering be secured? The Buddha's aim in teaching us about suffering was not to deny that there is beauty and joy in everyday life, but rather to show us how to be happy right now and in the very next moment of this existence. Howley states that, "If it weren't for a third noble truth, we'd create a god or demon and blame our suffering on that." Instead, she says that Buddhism leads us to become truly aware of the real condition of existence: "Enjoy what you have now but accept that it is already changing. Do no harm to living beings, including yourself. Learn to control your mind by being aware of things as they are, now." The similarity with Christianity is that the Bible always implores people to take an accurate and honest look at what is truly happening. But the interpretation of what is truly happening is entirely different! Note the words of the Apostle Peter in 1 Peter 5:8-10: Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings. And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast. Christians are admonished to control ourselves, and to be aware. We are to watch for the temptations that can come from the devil, and resist them and him, which we learn from other passages is done by regular prayer, Bible reading, and worshipping as a community. We see also that we will suffer, but that after "a little while" God will restore us. Jesus promised in John 17:5-15 that after he left, he would send the "Counselor," who is the Holy Spirit who would lead us into truth, convict men of sin, and provide comfort as well. There is an anticipation built up throughout the progression of the Four Noble Truths. We now know the nature of the problem of suffering, and truly, we are eager to find out just exactly what we must do in order to solve it. 4. Which is the path that leads us out of suffering? The Fourth Noble Truth presents an eightfold path as the way out of suffering. In summary, this path promotes "right views, aims, speech, action, livelihood, perseverance, mindfulness, and meditation." Mindfulness is the awareness I spoke of, and meditation will be discussed in the next section. Perseverance is just as it says. The first five are further expressed in the Buddha's "Five Precepts" which were against "lying, stealing, killing, unnatural sexual activity and intoxication." It is important to note that these steps and precepts are not considered by Buddhists to be commandments, but rather they are guidelines for beginning a life free from unnecessary suffering. It is thought that we can live happier lives by understanding, not by obeying rules or believing that help comes from "out there" or "up there." They are given as advice which can be used or ignored; but one must take responsibility for the consequences of one's actions. Most Christians can easily see that this path and these precepts correspond to our Sixth, Seventh, Eighth and Ninth Commandments. And the Precept regarding intoxication is covered in the list of sinful activities in Galatians 5:19-21 as "drunkenness." Furthermore, Peter tells us in 1 Peter 3:8-9b to "...live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. Do not repay evil with evil or insult with insult, but with blessing...." And in 1 Peter 3:10 we read “Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech.” Clearly, this last verse is the same as number three, “Right Speech.” So there is some agreement between Buddhists and Christians, therefore, as to how one should interact with other people. Both would agree that there will be less suffering encountered in this lifetime when one lives in harmony with others, and both even agree to a great degree on the description of that harmony. Does this then mean that the two religions are similar? In their very essence, they are not. Buddhists look within themselves to find their ease, and do not look to a "god" to provide for them in any way. Christians look to the God who is the Creator of the universe, for our care. We believe he is personally involved with each of us, for "all creatures are so completely in His hand that without His will they cannot so much as move" (Heidelberg Catechism LD 10). The Buddha taught his followers to escape suffering while Jesus showed us the way to go through it. If the Buddhists are right, there is no God to help us; and from the Christian's viewpoint, the Buddhists are just trying to get by as best as they can because they do not want to bow before Almighty God. Ravi Zacharias has stated, "Buddhism is a well-thought through belief that is bereft of God. More accurately, it is a philosophy of how one can be good without God, pulling oneself up by one's own moral bootstraps" (Lotus and the Cross: Jesus Talks With Buddha). The Buddha said, "Be a light to yourselves," but Jesus said, "I am the light of the world" (John 9:5). Meditation or prayer? Furthermore, Buddhism teaches that one can overcome suffering by right meditation. Buddhist meditation is not a “trance,” but rather a time of becoming more aware of what is going on in your mind. It is a time of not being distracted by other things. The word bhavana actually means development or “culture” as in mental development or mental yoga. This “insight meditation” deals with our bodies, feelings, sensations, the mind, and moral and intellectual subjects. Buddhist meditation develops control of one's own mind. This is very important because as Howley states: “where the mind goes, the body tends to follow. A controlled mind can be directed skillfully while an uncontrolled mind chatters like a ‘drunken monkey’ and its misperceptions lead to unskillful behavior and unnecessary suffering.” Thoughts and actions in Buddhism are divided into those which are skillful and those which are unskillful. Skillful ones are those which are the most useful and beneficial, and the least harmful. Karma is the word which describes the accumulated effect of actions. Since Buddhists do not believe in sinfulness or commands, this terminology represents the strongest persuasion for our compliance to that which will benefit ourself. With insightful meditation, we move away from our problem temporarily, by reaching deep within ourself, examining the issue carefully, determining how to deal with it, and then putting it behind ourself. There is simply no point in "hanging on" to what was desired since that causes suffering. When the Bible speaks of meditation, this is not what it means. Meditation in Scripture is on Scripture: it is looking at what God has to say about life and thinking it through so that one might learn to think God's thoughts after Him. And Christianity promotes prayer. Prayer is addressed to God the Father through His son Jesus Christ, and empowered by the Holy Spirit. The Heidelberg Catechism explains that Christians "address God as Our Father – To awaken in us at the very beginning of our prayer that childlike reverence and trust toward God which should be basic to our prayer" (LD 46). Christians pray for Him to be glorified and honored in all of our words, thoughts and actions. We ask for His will to be done and for all of our needs to be provided, our sins to be forgiven, and for strength to fight temptation and the evil one. We conclude by joyfully stating, "For Yours is the kingdom and the power, and the glory, for ever. Amen." As Ravi Zacharias has written, “Prayer is a constant reminder that the human being is not autonomous...there are cardinal differences between one who prays and one who meditates. One looks beyond and the other looks within." Conclusion A Christian is a person who has realized that he is sinful in and of himself, and he cannot come to God directly because of that sin. Therefore, through God's Word, he realizes that he needs a Savior. Christians believe that within all men is the knowledge of a Being higher than themselves who created the intricate yet vast universe and all within it, who knows all and is all powerful. We do not believe that we can handle all of life by looking into our sinful selves, nor that we were left to do so by an impersonal Creator. Rather we rejoice in the love that sought us, bought us, and keeps us in His care. We trust His decisions, even when we are suffering, knowing that He has a purpose in that suffering. Unlike the Buddhist nun, who claims that “nothing can make us joyful in the face of sorrow,” we are able to experience a sense of peace, and even joy in accepting God's will. James 1:2 encourages us to “consider it pure joy...whenever you face trials of any kind,” and 1 Peter 1:6 states “In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials." It was also mentioned before that 2 Corinthians 4:8-9 spoke of suffering – but it also speaks of God's strength being applied: We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed. This is seen by the Christian as a true "letting go" of a situation, but it involves a total trust in God rather than the Buddhist's "true awareness of the real condition of existence" (Howley). There is great benefit in understanding God's providence, because as Lord's Day 10 of the Heidelberg Catechism states: We can be patient in adversity, thankful in prosperity, and with a view to the future we can have a firm confidence in our faithful God and Father that no creature shall separate us from His love; for all creatures are so completely in His hand that without His will they cannot so much as move. This is the Christian's response to suffering. At first sight, some might consider that the Buddha and the Christ taught very similar concepts which can be happily used by all people to ease their sufferings. It might even look like meditation and prayer are quite alike, since both seem to be "mind activities." Even the medical societies are promoting yoga and meditation for one's health, although a recent study showed no real improvement in health in those who tried it. Before I studied about Buddhism, I did not realize that it is really the underlying philosophy of so many self-improvement techniques seen all around us. It is simply not acceptable to view Jesus Christ as just another great teacher similar to the Buddha, for Jesus claimed to be the Son of God who came to save people from their sins. So either He was who He claimed to be, or he was a lunatic not worthy to be followed, for He claimed to be the Son of God. He stated, "I am the way, and the truth, and the life. No one comes to the Father except through me" (John 14:6). Christians believe that suffering can only be ended by coming into a right relationship with God, and this can only be done through Jesus Christ. Suffering ends because it is faced with God's strength and comfort here in this world, and it ends ultimately when one enters Heaven after death. The Apostle Paul writes in 2 Timothy 3:5 of those who come "having a form of godliness, but denying its power." Buddhists attempt to bring themselves out of suffering by a type of righteous living, without connecting themselves to the God who created them. In other words, they seek to provide their own salvation from suffering. Therefore, there is very little similarity between Buddhism and Christianity on the topic of suffering....

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Adult non-fiction

How does a Christian live in the midst of suffering?

A book summary of Kelly Kapic's Embodied Hope **** Pain and suffering require good theology because often, during intense pain of any kind, the whole question of how God’s sovereignty and goodness relate becomes intensely personal. Often Psalm 92:15 – The Lord is upright; he is my Rock, and there is no wickedness in him – becomes a very difficult confession. Is God really good? Sometimes it’s an arrogant question, but when there’s suffering it is often something entirely different. In Embodied Hope: A Theological Meditation on Pain and Suffering, Reformed theologian Kelly Kapic considers physical pain and discusses “how a Christian might live in the midst of suffering.” That is, ultimately, what those in pain need, far more than abstract theories of the problem of suffering. THE NEED TO KNOW GOD AND KNOW THE SUFFERER Kapic, a professor with a wife who suffers severe chronic pain, insists that to help others with pain we need both pastoral sensitivity and theological insight. Without careful study of who God is – without theology – we often head into psychology and moralism. Conversely, without loving and knowing the sufferer, we may end up with harsh principles. Kapic’s deep understanding of the gospel, and of pain, and of the writings of godly men like Augustine, Athanasius, Luther, Calvin, and Bonhoeffer, enable him to explores how hope and lament are intertwined. He discusses how we can deal with the fact that God’s good creation has been compromised, how we experience that as we suffer, how to lament that biblically, and how God’s faithfulness ultimately shapes biblical lament. Vigorously rejecting the ancient and still common idea that the body and its pain are not important, Kapic points out that God created our bodies as well as our souls. Our bodies are essential to our identity as individuals, they are essential to our relationships, and essential to our worship. And all of that is tied to Jesus Christ, who is hope embodied, hope made physical. Jesus is the answer to the sufferer’s questions and he is God’s solution to the brokenness of the universe. Because of him our sufferings are not the final word, nor are pain, aging, forgotten memories, or death. 2017 / 192 pages GOD GIVES US EACH OTHER However, it is not only our individual relationship to Jesus Christ that counts; our relationships in the body of Christ are also vital. In fact, suffering shows how essential the body of Christ is to each member. Kapic states that we are in essence “members of a larger body, and thus also inherently unstable when isolated.” If this is true in general, it is even more important when someone is suffering. Being is pain is not a safe place to be alone. Lonely pain opens up temptations to despair, to dwelling on already-forgiven sins, and to questioning God’s care. A Christian who suffers chronic pain alone is vulnerable to Satan’s attacks, but a Christian who suffers in the body of Christ is, ideally, carried and encouraged by the faith, hope, and love of other believers. For example, when Luther was ill, he begged prayers from his friends that he would be saved “from blasphemy, doubt and distrust of his loving God.” Even so, sufferers must not ultimately look to other believers but to God’s revelation in Christ, since all faith, hope, and love “must ultimately point to and come from the triune God, and not merely from the communion of saints.” BEING THERE Of course, believers need to learn how to come along side those in pain. We often just want to help and, while this can be very important, our goal should not be to “fix” the other person. Rather we must learn to accept that pain is real and that the suffering person often just needs someone to be there. It can be very hard to watch someone suffer, and many people feel helpless and want to run away. Instead, we need to learn to share God’s love, perhaps with a glass of cold water, or a card, or a smile, or perhaps with endless hours of simply being there, suffering faithfully together, listening, honestly accepting the pain, and pointing to Christ, together. Just as the suffering person needs other believers, so other believers need sufferers. In loving and being loved by sufferers, those who are well are reminded that they, too, are poor and in need of God's grace. Otherwise it can become easy to imagine that they are self-sufficient and deserve their wellness because of how faithful they have been. Furthermore, those who suffer are uniquely able to witness that, though troubles are real, “God is unflinchingly faithful.” And, as Kapic points out, sufferers, too, have a responsibility. They can encourage and serve those who are well by loving them and being grateful and compassionate. They “need to beware of abusing others.” “Those dealing with a great deal of pain often have to work hard to avoid self-absorption and cultivate neighbor love. It takes intentionality. It takes a missional focus. But it can be life-giving.” CONCLUSION In Embodied Hope Kapic, as the husband of a wife with chronic pain, shares many practical insights. Yet he always comes around to this: “Beloved, amid the trials and tribulations of life, let us have confidence not in ourselves, not in our own efforts, but in God. This God has come in Christ, and he has overcome sin, death, and the devil. While we may currently be walking through the shadow of death, may our God’s love, grace, and compassion become ever more real to us. And may we, as the church, participate in the ongoing divine motions and movements of grace as God meets people in their need." This book has helped me come to terms with the fact that chronic suffering exists and has given me insight for supporting my daughter. I think it will be a blessing to every Christian who suffers physical pain or who loves someone who does, and I strongly recommend it. Embodied Hope would be a great addition to a church library, as well. Annie Kate Aarnoutse reviews books at Tea Time With Annie Kate where this first appeared....









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Drama, Movie Reviews

Flying Tigers

Drama / War / Black and White 104 minutes / 1942 RATING: 7/10 On January 3, 1942, just one month after Japan's sneak attack on Pearl Harbor, a group of three American fliers staged a daring attack on a Japanese base in Thailand. The three were not members of the US military, but were, instead, part of the American Volunteer Group (AVG) – they were civilians hired by the US government. The AVG was going to be an unofficial group that could help the Chinese fight the Japanese, even as the US remained officially neutral. But delays in the group's initial organization meant they only saw action after war had been declared. Flying Tigers is about the 1st AVG, the group that led America's first daring response to the Japanese attack. But as movies do, there are some liberties taken with the facts. In the film version Capt. Jim Gordon (John Wayne) and the 1st AVG have been conducting attacks on the Japanese long before his country's official entry into the war. What isn't a liberty is how successful the Flying Tigers are shown to be. On film and in real life the 1st AVG was constantly and often massively outnumbered, and yet never lost an air battle (they are credited with at least 296 kills, while only 14 of their own pilots were killed). Still, as the fighting continues, the casualties do come, and Capt. Gordon has to take whatever pilots he can find, even if some of them are troublemakers. And the biggest troublemaker of them all is Capt. Gordon's independent and down-right self-absorbed buddy Woody Jason. This film has a message and it's the same one that Woody Jason has to learn: to win this war that independent streak that's so much a part of the American make-up will need to be restrained. Yes, individual ambition helped make America prosperous, but ambition unrestrained is simply selfishness. What Woody learns can be summed up in biblical terms: we need to govern our ambition with the Second Greatest Commandment. Selfish ambition makes Woody despised; ambition and a love for his neighbor makes him remarkable. Cautions There is very little blood shown – a Japanese pilot will get hit, throw his hands up to his face, and then, for a moment, we will see blood seeping between his fingers before the scene cuts away. That happens a half dozen or so times. The only other warning would concern the portrayal of the Chinese and Japanese.  They only make brief appearances, but when they do they come off as a little bit silly or simple. That can be credited in part to the language barrier - anyone speaking a language they only partially know is going to sound a little simple. But there's also likely an element of racism here, which parents might want to point out to their kids. Conclusion A modern audience might find the pacing in the first 30 minutes slow, up until Woody Jason shows up. So some patience is required, but this is a fascinating look at the earliest of America's action against Japan. It would be a good one for John Wayne fans, and for a family with kids who are 10 and up who have an interest in World War II...and who haven't had their attention span ruined by constant video and TV watching. ...

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Drama, Family, Movie Reviews

The man who shot Liberty Valance

Western 1962 / 123 minutes RATING: 8/10 What does it mean to be a man? In this classic Western, Hollywood offers up two answers. Tom Doniphon (John Wayne) is a successful horse rancher living just outside the town of Shinbone who prides himself on not needing anyone and not fearing anyone. He solves his own problems, and figures that everyone else should do the same. Self-reliant - that, in his mind, is what makes a man a real man. Ransom Stoddard (Jimmy Stewart) is a lawyer, newly arrived to Shinbone who starts a school for both children and adults when he discovers that most can't read. He wants to bring law and order to town, but via the law book, and not the gun barrel, and that makes him naive. But he's also principled and caring, and that, in his mind, is what makes a man a man. To put both these models of manhood to the test, we have Liberty Valance, a bully and a killer. He and his gang do whatever they want, and none of the town folk dare stop him. Doniphon could stop him... but that would be solving other people's problems for them. Ransom wants to stop him... but he'll need more than just his law books. Cautions This is an all-time classic that everyone will enjoy...if they have the patience for it. It starts off slow, and the pacing throughout is far more relaxed than anything a modern viewer is used to. If it were made today, they would cut at least a half hour. But, if you go in understanding that, then this will be a grand film. It's the nature of Westerns to have some violence in them, but in this one a lot of it occurs offscreen, though just barely so, as when Ransom is whipped. Onscreen we see a manic Liberty striking furiously, but Ransom is just below the frame, so we don't see the blows land. A couple of people are shot, but without any real gore. The only language concerns would be one use of "damn." Conclusion If your children regularly watch TV then the pace of this film will be too slow to keep their interest. But otherwise this would be a classic worth sharing with the family including children maybe 10 years old and up. It's good fodder for a discussion about the difference between Hollywood's ideal man, and the type of man God calls us to be in passages like Ephesians 5:21-33. ...