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Job Postings

Executive Director: Cornerstone Christian Care Society

The board of Cornerstone Christian Care Society is accepting applications for the position of Executive Director. We are a faith based organization that seeks to provide care in the widest sense to individuals with disabilities. “Do good to all men, especially to those of the household of faith” (Galatians 6:10) Cornerstone operates a 24 hour care home in Carman and in Winnipeg and various other programs. Working closely with the board, duties for Executive Director are as follows: − Lead management and staff team. − Oversee the programs and services offered by Cornerstone. Ensure that they contribute to the mission and vision of care in the widest sense. − Oversee the day to day administrative operations of Cornerstone. − Develop new programs as needs arise. − Represent Cornerstone and maintain good working relationship with various government. agencies that assist us in providing care. We value the following qualities: − Member in good standing of the Canadian Reformed or the United Reformed Church in North America. − Training and experience in HR practices. − Effective communicator. − Training and experience in disabilities and community support. We look forward to hearing from you. Please send inquiries or resume along with a cover letter to board@cornerstoneccs.ca

Adult non-fiction, Book excerpts, Politics

The Bible and Pluralism

Pluralism is the belief that people of different cultures and beliefs can live together in harmony. But when their different values inevitably clash how do these differences get resolved? In this excerpt from Dr. Van Dam's “God and Government” he outlines a specifically Christian form of pluralism that allows for believers and unbelievers to live in peace together, because it recognizes that God and his law are supreme.

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When God gathered his chosen people, his demands were clear. They had to be completely dedicated to his service. However, God recognized that within his kingdom of Israel, there was not only his holy nation, the church, but, as noted earlier, there were also others who did not really belong to the assembly of God’s people. They nevertheless lived within the kingdom of God on earth as established in Israel. To these people the Lord showed great forbearance. They were not forced to become worshippers of the God of Israel nor did God give any command to that effect to Israel’s rulers. However, they were expected to obey the prohibitive commands of God’s moral law. They could not, for example, indulge in sexual sin (Lev. 18:24–30), blaspheme God’s name (Lev 24:15) or sacrifice their children to the false god Molech. (Lev. 20:2). The people in whose midst they lived, as well as the land, was holy and they had to respect that. Indeed, God had expressly commanded that all the idolatrous nations living in Canaan had to be wiped out for the land was to be holy (Deut. 7; cf. Ps. 78:54; Zec. 2:12). There was, however, no such command for territories outside Canaan that were later conquered to be under Israel’s rule. It is noteworthy that after David defeated Moab, the Aramaean kingdoms of Hadadezer (Damascus and Maacah), Edom, and the Ammonites, there is no hint anywhere in Scripture that he worked to remove all idolatry and false worship. Also no special attempt was made to compel these people to become worshippers of the true God. Since David’s office as a godly king over these gentile peoples roughly parallels the office of government today, this tolerance points to a principle that can apply to government today. Tolerance of false religion Indeed, state tolerance of false religion is not in disagreement with Scripture. God is long-suffering and patient. “He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt. 5:45). He allows the good grain as well as the weeds to grow together, until the time of harvest. Then God himself will separate the two in the final Day of Judgment (Matt. 13:36–43). Government can tolerate what the church cannot endure. Each has its own office and calling. In a modern pluralistic society, the following words of Christ are relevant: “do to others what you would have them do to you” (Matt. 7:12). If one asks freedom of worship for oneself, then it should also be granted to others. As head of the church, Christ tolerates no ungodliness and sin. The church on earth must act accordingly. As head and ruler of his kingdom Christ is patient and bears with the weakness of the sinful human heart. His servants, the civil governments, must do likewise even as they are obligated to seek true righteousness and justice for the country entrusted to their rule. State is not the Church Besides the principle of toleration, there is the related principle of the civil authority being distinct from the religious authority in Israel. Even though church and state were very closely related, they were not identical. Each had its own jurisdiction. This has important implications. Even in Israel, which was a theocracy, there were clear limitations to what the king as civil ruler could do. Although the theocratic king had priestly and prophetic aspects to his office, he nevertheless remained in the first place the civil ruler in charge of the judicial and political affairs of the nation. Although the priests were vital in the theocracy, Israel as a theo cracy was not a priest state as found in other ancient near Eastern countries such as Egypt. Priestly authority was limited to all things related to the administration of the sacrificial service of reconciliation, including instruction in the ways of the Lord. And so there were clear distinctions. Religious matters were in the province of the priests and the civil ones were the responsibility of the king. Accordingly, in the time of King Jehoshaphat the civil courts were organized specifically along the lines of religious and civil matters (2 Chron. 19:11; cf. 1 Chron. 26:30, 32). We need to value the biblical principle that is involved here. Scripture gives no justification for a modern theocratic state such as we find in some Islamic jurisdictions. The Bible indicates that there is to be a clear separation of what we today call church and state, or spiritual authorit y and civil authority. Christ’s teaching affirmed this when he said “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another place” (John 18:36). Such thinking is completely contrary to, for example, the Muslim idea of a jihad or holy war that is necessary to establish their kingdom in the here and now. All of this underlines the fact that the state is not given the duty to force people to love God and to worship him. The state is permitted to tolerate things that the church cannot tolerate. There is, however, more to this larger issue. Rule of Law Another important principle in considering the relation of church and state is the rule of law. The Davidic king was not to be autocratic and self-seeking, thinking himself to be more worthy than those around him. He was God’s representative in the theocracy, sitting on God’s throne (1 Chron. 29:23) and therefore a servant of God who needed to submit to God’s law. The Lord even stipulated that when the king assumed the throne of the kingdom then he “is to write for himself on a scroll a copy of this law, taken from that of the priests, who are Levites. It is to be with him, and he is to read it all the days of his life so that he may learn to revere the LORD his God and follow carefully all the words of this law and these decrees and not consider himself better than his brothers and turn from the law to the right or to the left” (Deut. 17:18–20). In this way God’s will would be done for his chosen nation in his kingdom. With all the plurality that may have existed in Israelite society, above it all was the law of God. It needed to be heeded for the well-being of the people. Israel’s rulers were not the only ones who were accountable to God. Pagan ones were as well. For example, Daniel told King Nebuchadnezzar that God had put him in power (Dan. 2:37–38) and so God warned the monarch through Daniel that unless he acknowledged God’s supreme place and repented of his sins in ruling, he would be driven from the throne to live with the wild animals (Dan. 4:24–27). There was accountability that had to be acknowledged. Today, rulers are to be servants of God in the first place and as such also have an obligation to heed the abiding principles of God’s Word for the good of society. Thus, when government makes decisions pertaining to morals and issues on which the Word of God gives clear direction, it should not set itself above the norms which God has revealed. It is the duty of government to restrain sin and evil (Prov. 14:33; Rom. 13:4). How does the calling of the church factor into this obligation of the government? Church is not the State Clearly the task of the church is to preach the gospel and administer the reconciliation that God offers to humankind. The church’s “job description” was given by the risen Christ prior to his ascension when he said: “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matt. 28:18–20). The church is to proclaim the glad tidings of salvation and gather God’s people together. The state must give the church the freedom and opportunity to do its calling of spreading the gospel. That gospel includes the proclamation of Christ’s kingship, a message the state must hear from the church or its members so that it understands its servant role. The church’s task with respect to the state is not to make official pronouncements about the political issues of the day and to get involved in crafting government policy. The church as an institution has neither the charge nor expertise to do so. It is also not the task of the church to try to rule over the government (the Roman Catholic ideal). The state has its own God-given responsibilities. However, the church does have the duty to train and equip its members so that they can function meaningfully in today’s secular society as citizens of Christ’s kingdom and so influence also politics. Scripture is certainly relevant for the affairs of the state, but it is not the calling of the church as a corporate body to interfere in the political process and attempt to apply the biblical principles to the government agenda. That is the responsibility of Christians in all walks of life, also those involved in politics. All of this does not mean that the church should always remain silent. There can be unusual circumstances when the church needs to speak up by means of the pulpit or otherwise in order to protect its God-given mission to preach the gospel and condemn sin where sin needs to be condemned. There can also be occasions when the government invites input from interested parties on new legislation which is of great interest to the church. Churches should then participate and make a case for the application of biblical principles on the issues of the day. In summary, the church’s duty is to preach and safeguard the gospel and seek the spiritual well-being of its members. The resources and gifts of the church should focus on these central concerns. With respect to its task over against the government, the church must also lead the way in instructing its members to be good citizens and to be obedient to those in authority over them. Furthermore, the church is called to pray for those who rule over them (1 Tim. 2:1–4). Such prayer includes the petition that the state may continue to protect the freedom and ministry of the church so that the gospel can continue to be proclaimed. When that proclamation is blessed, it will eventually have a salutary effect on society and government. In our current age of secularization, it is easy for the people of God to grow weary in seeking the best for those who rule over them. But, one must realize that there are usually no quick fixes to the dilemmas of evil and sin in society and often incremental change is all that is possible. But the church need never become despondent. It has every reason to be encouraged for an important truth is that God is supreme ruler over everything already. In a broad sense his kingdom encompasses the entire universe. The battle against evil has been won (Col. 1:13–20; 2:15). One day God’s kingdom will arrive in full perfection when all will recognize him as Lord and Master.

This excerpt is reprinted here with permission. To get a copy of “God and Government” email info@ARPACanada.ca for information (the suggested donation is $10). Or you can get a Kindle version at Amazon.ca or Amazon.com.

Religion, Religion - Mormons

Mormons and Masons have their secrets. We don’t.

There’s nothing esoteric about the Christian faith. There is no secret mystery into which you must become initiated in order to be admitted. It’s not like the Gnostic sects where one had to become an initiate for years before he became a full member. Jesus spoke to this issue plainly when He said in John 18:19:

"I have spoken openly to the world. I always taught in synagogues, or in the temple court, where all the Jews assemble, and I didn’t teach anything secretly."

Christianity isn’t Masonry, or Mormonism, where you take vows “never to reveal and always to conceal” rituals that you are required to perform in a Lodge meeting or in a “temple” ceremony. It has always been completely aboveboard about its beliefs and practices. Indeed, as Jesus said, He always spoke “openly.” If an organization – or pseudo church – has anything worthwhile to offer, let it be open to examination. How can anyone vow to never reveal something before he knows what it is? That is one form of what the Bible calls a rash vow (Prov. 20:25, Eccl. 5:2-7, Judges 11:29-40). It is sinful to make a vow that one doesn’t know whether or not he ought to keep before he knows what it is he is vowing to keep secret. Suppose, after taking a vow, one were to realize that he must expose the error or sinfulness of what he learns – he’d then find himself in an intolerable position. On the one hand, he’d be obligated to expose it; on the other hand he would have vowed not to do so. That is an unacceptable dilemma, one into which one must never allow himself to be inveigled. One more thought – if a group of any sort has something worth becoming a part of, it has no right to conceal it from anyone; but like our Lord said, it is something that should be proclaimed “openly to the world.” If it’s worthwhile, spread it abroad. Why would you selfishly cling to it as private truth? If it’s not something worthwhile, then don’t get into it in the first place. On every score, then, no Christian should ever become involved in a secret society. A fundamental principle of our faith is to preach the message of salvation to all the world. We have nothing to hide.

Dr. Jay Adams is Dean of the Institute for Nouthetic Studies and the author of more than 100 books. This post first appeared on his blog at www.nouthetic.org and is reprinted here with permission.

Parenting, Politics

Exposing the poor research fueling the anti-spanking campaign

“Spanking is linked to aggression, antisocial behavior, mental health problems, cognitive difficulties, low self-esteem, and a whole host of other negative outcomes.” So declared a 2016 news article from Good Housekeeping, one of dozens of articles reporting on the latest overview of research on physical discipline. That 2016 overview not only condemned spanking, but went out of its way to make the case that its results also applied to the type of physical discipline that is both legal and commonly practiced. In other words, it argued that all forms of spanking are bad all the time.1 So where does such research leave all those who thought that physical discipline can be beneficial and appropriate when done in a controlled and loving way? The answer matters a lot, especially since the anti-spanking movement has received a lot of momentum in Canada. During the 2015 federal election, Canada’s Liberal party promised that, if elected, it would get rid of Section 43 of our Criminal Code – this is the section that allows parents to use appropriate physical discipline. Thankfully that did not follow through on that promise. But if that section is ever removed, the result will be that all parents who use physical discipline will be treated by the law as criminals and abusers. So it is important, then, that we take a closer look at the research. And when we do so, we’ll discover our confidence in the appropriateness and legality of physical discipline doesn’t need to be shaken. It is vital that we educate not only ourselves, but share this truth with our neighbors, and especially our legislators, before it’s too late. New spin – same flawed research The lead author of the 2016 study was Dr. Elizabeth Gershoff, a University of Texas researcher who has dedicated much of her career to opposing physical discipline. Her overview was an updated version of a previous meta-analysis she did (a meta-analysis uses statistics to combine the results of many studies on the same topic, with the goal of getting more precise average results). The news stories explained that her overview was based on studies of over 150,000 children, spanning over 50 years, which sounds really impressive but really just amounts to running new statistical analyses on the same kind of research that several experts have been summarizing for the past decades. None of the other experts supported an absolute anti-spanking conclusion from their summaries of the same kind of research.2-7 One of the reasons why Dr. Gershoff and her research partner Dr. Andrew Gorgan-Kaylor (hereafter G&G) updated their meta-analysis was to address a concern expressed about her previous research, namely that it failed to distinguish appropriate physical discipline from types of physical aggression that the law already criminalizes as abuse. It lumped measured, calm spankings in with the beatings given by enraged, out-of-control parents. So how useful could these findings be when it comes to evaluating the effectiveness of just the calm and collected spankings? The answer is, not very. Indeed, that is one of the arguments that ARPA Canada made in our policy report on corporal discipline that we sent to all MPs and Senators in 2014, and have defended on CBC radio and in the Vancouver Sun since. Those advocating that spanking be a criminal activity have never been able to respond to the contrary. We explained over and again that research that did take the time to isolate appropriate physical discipline did not find negative outcomes – in fact, physical discipline was shown to be as good as or better than all other forms of discipline. Three fallacies Another expert on the topic is Dr. Robert E. Larzelere, from Oklahoma State University (hereafter RL). He examined G&G’s latest overview and quickly found it to be wanting. RL pointed out that only four of the 75 studies in the meta analysis examined whether appropriate spanking does more harm than good when nonphysical methods were ineffective. Those four studies proved that spanking was better than two of the three alternatives investigated, and was equally as effective as the third alternative (forced isolation).8-11 So how then did G&G come to the conclusion that spanking was always bad? Her conclusion came from the other 71 studies and included three fallacies. RL exposed the following three fallacies:  Fallacy #1 – Correlation G&G’s conclusions rely entirely on the studies’ correlations – for example, children who were spanked more often tend to be more aggressive. But even a high school student understands that correlation does not prove causation. In fact, it could well be that aggressive children were spanked more often because they were aggressive. As RL points out, this type of research would even make radiation treatment look harmful since patients receiving radiation treatment have more cancer than those who don’t.12 Fallacy #2 – Extrapolation G&G conclude that spanking should simply not be done. It is a similar conclusion that the Truth and Reconciliation Report came to in 2015, in their effort to address the fallout from the now-infamous  Residential Schools. That report led to the Liberal government promising to repeal Section 43 of the Criminal Code. But do the studies actually bear this out? RL explains that only one of the studies in the entire meta-analysis compared a group that was never spanked to one that was, and that study actually proved that spanking had a beneficial effect.13 The authors wrongly extrapolated their conclusion based on the faulty correlational evidence. Even worse, two studies that did take the time to compare individuals who were never spanked with those who were, conveniently were left out of the meta-analysis.14,15 The fact that overly frequent spanking correlates with worse child outcomes does not necessarily mean that no spanking will lead to the best outcomes. It could instead mean that the best parents use spanking only when needed – but not more often than that. Fallacy # 3 – Lumping Although G&G went out of their way to emphasize that this study proves that spanking is bad even when done carefully and in keeping with the law, the reality is that only 4 of the 75 studies relied specifically on “hitting a child on their buttocks…using an open hand.” The truth has not changed, no matter how it is hidden or confused – the research that properly examines the effect of appropriate spanking shows it to be as good as, or better than, all other disciplinary tactics. RL expressed his regrets about the poor research exemplified in G&G’s overview, not just because it undermines appropriate physical discipline but also because it undermines efforts to discover other disciplinary tactics that may also be effective. Their reliance on correlational evidence is biased against every form of discipline, including time-outs, making the most effective disciplinary responses appear to be harmful. Does that mean that all discipline is harmful? The authors don’t go that far in this overview, but they have already claimed that “we don’t know anything that works” based on another study in which they investigated 10 other disciplinary methods using the same biased correlations.16 We all need to expose the dangerous research The sad reality is that truth and objectivity don’t matter much when a publication comes to the conclusion that others want to see to bolster their worldview or political objectives. The mainstream media loves to publish stories like these, and the fact that they come from peer-reviewed journals means they accept the conclusions as fact. To add to this, there are very, very few people who are willing to publicly defend something as politically incorrect as spanking. Who wants to be lumped in with child abusers? This risk of being misquoted is too great. I’m aware of only two or three people/organizations in this country that are willing to even touch this issue. The Overton Window concept explains that there is a range of ideas that the public will accept. That range shifts over time. An idea can move from something that is considered radical, to controversial, to acceptable, to popular, to public policy. Alternatively, it can go the other way too. Something like euthanasia was controversial five years ago but has quickly shifted to public policy today. Likewise, spanking can go from being lawful today to being criminalized ten years from now. If we believe parents are the appropriate authorities to determine which form of loving discipline is most appropriate for their children (so long as it is not abusive), it is crucial that we seize the opportunity to speak up in defense of Section 43 while it is still considered acceptable. Not only is the research on our side, the Supreme Court of Canada already examined this issue in 2004 and upheld Section 43. They went so far as to conclude that the

decision not to criminalize such conduct is not grounded in devaluation of the child, but in a concern that to do so risks ruining lives and breaking up families — a burden that in large part would be borne by children and outweigh any benefit derived from applying the criminal process.

Conclusion This is an example of an issue where education is vital – we need to educate our legislators about the facts of the matter before they step in line with a government bill that would criminalize spanking. Once a law is passed, most parents would understandably not want to risk having their children removed from their homes and will likely abandon physical discipline. If you want to uphold parental authority in child-rearing, please consider doing the following: Pray for courage, grace, and winsomeness; Read ARPA’s policy report on the matter at ARPACanada.ca (click on the publications menu) Email your MP to ask for a meeting to discuss this matter – follow up with a phone call if they don’t respond. Take a friend/family member along with you; Use the meeting to present them with the solid research and be sure to communicate your motivation so they don’t wrongly conclude we are seeking to hurt children in any way; Spread the word – share this article and encourage others to do the same. End Notes Gershoff ET, Grogan-Kaylor A. Spanking and child outcomes: Old controversies and new meta-analyses. Journal of Family Psychology. 2016. Larzelere RE. A review of the outcomes of parental use of nonabusive or customary physical punishment. Pediatrics. 1996;98:824-828. Larzelere RE. Child outcomes of nonabusive and customary physical punishment by parents: An updated literature review. Clinical Child and Family Psychology Review.2000;3:199-221. Horn IB, Joseph JG, Cheng TL. Nonabusive physical punishment and child behavior among African-American children: A systematic review. Journal of the National Medical Association. Sep 2004;96(9):1162-1168. Larzelere RE, Kuhn BR. Comparing child outcomes of physical punishment and alternative disciplinary tactics: A meta-analysis. Clinical Child and Family Psychology Review. 2005;8:1-37. Paolucci EO, Violato C. A meta-analysis of the published research on the affective, cognitive, and behavioral effects of corporal punishment. Journal of Psychology. 2004;138:197-221. Ferguson CJ. Spanking, corporal punishment and negative long-term outcomes: A meta-analytic review of longitudinal studies. Clinical Psychology Review. 2013;33:196-208. Roberts MW, Powers SW. Adjusting chair timeout enforcement procedures for oppositional children. Behavior Therapy. 1990;21:257-271. Bean AW, Roberts MW. The effect of time-out release contingencies on changes in child noncompliance. Journal of Abnormal Child Psychology. 1981;9:95-105. Day DE, Roberts MW. An analysis of the physical punishment component of a parent training program. Journal of Abnormal Child Psychology. 1983;11:141-152. Roberts MW. Enforcing chair timeouts with room timeouts. Behavior Modification. 1988;12:353-370. Larzelere RE, Baumrind D. Are spanking injunctions scientifically supported? Law and Contemporary Problems. 2010;73(2):57-88. Tennant FS, Jr., Detels R, Clark V. Some childhood antecedents of drug and alcohol abuse. American Journal of Epidemiology. 1975;102:377-385. Gunnoe ML. Associations between parenting style, physical discipline, and adjustment in adolescents' reports. Psychological Reports: Disability & Trauma. 2013;112(3):933-975. Ellison CG, Musick MA, Holden GW. Does conservative Protestantism moderate the association between corporal punishment and child outcomes? Journal of Marriage and Family. 2011;73(5):946-961. Gershoff ET, Grogan-Kaylor A, Lansford JE, et al. Parent discipline practices in an international sample: Associations with child behaviors and moderation by perceived normativeness. Child Development. 2010;81(2):487-502.

A version of this article first appeared in the July/August 2016 issue under the title “New spin – same flawed research.” Mark Penninga is the Executive Director of ARPA Canada.

Assorted

Saturday Selections – March 9, 2019

How a bird is built (5 minutes)

The creation of a bird is “an elaborate dance, it’s like a ballet taking place on a stage with thousands of cast members, all of them doing everything they are supposed to on cue, in the right order…and the right time.”

Should we ban billionaires?

The Tenth Commandment says that our neighbor’s wealth is none of our business. But the world is encouraging us to make it our business. As one columnist opined: “No one needs a billion dollars. No one deserves a billion dollars.”

But the interesting thing about God’s law is that not only is it a roadmap for pleasing God, but, because God loves us, obeying is also good for us. And, conversely, disobeying it will cause us harm. And as this article details, if we were to ban billionaires – if we were to covet their wealth and take it from them – we’d all be poorer for it.

Drafting our daughters? – Forcing women into combat is wrong

The US hasn’t used the military draft in 40 years but it still requires men, when they turn 18, to register. And now a court has ruled women need to too. But, as John Piper notes, God doesn’t call women to be frontline soldiers (and He hasn’t equipped them to this task either; in fact, “the average male has a greater total muscle mass and strength than 99.9 percent of females.”)

Is there a gene for marital happiness?

To the materialist, we are simply the sum of our parts. But the Christian knows we are more than biological computers – we are more than our genes.

Government is always religious…

Bob Dylan noted, we all “gotta serve somebody.” As Gary DeMar explains, the question is not, whether we will bring up God in politics, but only which god? Are we going to justify our policies on the basis of them being popular? Then democracy is our god. Are we going to anchor our positions on how much money they will save? Then a balanced budget has become our god.

But what might it look like if God was our God…even in politics?

Mr. Indifferent (3 minutes)

Here’s a fun one, on kindness, to watch with the kids.


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