My Prayer-Wish for 2012

~ That God’s name be honored more and more by all professing Christians.

~ That more Christians would truly seek God’s kingdom first than their own personal advancement and fame.

~ That members of the Church of Jesus Christ would truly demonstrate to the world that they belong to God by loving one another in the truth.

~ That the Lord would continually meet the needs of His people that they might be able to faithfully fulfill the Great Commission.

~ That believers would learn to humble themselves before God and seek His forgiveness and the forgiveness of those whom they have offended.

~ That by His Spirit, Christ would lead His Church to daily overcome worldliness, temptation and sinful desires.

~ That true followers of Christ Jesus would live their lives in light of the return of our great God and Savior Jesus Christ.

Love for Biblical Doctrines

I am very excited with what’s going on in our church today. Why, because I am seeing our young children learning Biblical doctrines in our Sunday School and catechism classes. It’s amazing to hear many of our children memorize Bible verses together with Bible doctrines from our Heidelberg Catechism. Ask one of them What is true faith, and I’m sure you would get an answer like,

“True faith is not only a knowledge and conviction
that everything God reveals in his Word is true;
it is also a deep-rooted assurance,
created in me by the Holy Spirit through the gospel
that, out of sheer grace earned for us by Christ,
not only others, but I too,
have had my sins forgiven,
have been made forever right with God,
and have been granted salvation.”

Oh it’s wonderful to hear our children recite with us the Apostle’s Creed, or pray with us the Lord’s Prayer. I am hopeful that when my generation is gone, our children will take up the task of teaching the next generation of the Biblical doctrines they are now learning from us.

Children, as you may know, can memorize many Bible verses and Bible doctrines from our Catechism or Confession of Faith. And the earlier you teach and encourage them to memorize, the easier for them to learn. So don’t underestimate the learning capacity of your children. You’ll be amazed.

However, while I see this happening to our children, there is a lamentable fact that not many adult Christians, even elders or leaders in Reformed or Evangelical churches, are learning Biblical doctrines. If I am, for example, to ask you, "What is justification," "What is sanctification," and "What’s the difference between the two," would any of you dare to stand and give a brief and concise definition and distinction of these Biblical doctrines?

The point I want to make is that, an average Christian would rather spend time reading anything than classic and orthodox books on theology, or even the Bible itself. My seminary professor, Dr. Cornel Venema, rightly observes: “We live in a period of history that neither prizes biblical doctrine nor believe that its right understanding and defense is a matter of urgency. The lack of solid doctrinal teaching and preaching in many Reformed churches is lamentable. How many churches, even Reformed ones, do not prefer a pastor known for his congenial personality than for his doctrinal integrity and strict adherence to the true teaching of the Word of God?”

It is lamentable indeed! So I pray that we will take seriously the biblical mandate to promote sound doctrine and godly living in our churches today. May our pastors, elders and church leaders set a good example for the believers “in speech, in life, in love, in faith, and in purity” (1 Tim. 4:12).

Hope Focused on Christ and His Return

(A short meditation on 1 John 3:3)

“And everyone who thus hopes in him purifies himself as he is pure" (1 John 3:3 ESV).

I’ve heard it said that your eschatology, that is, your doctrine of future things, determines your present conduct. What that means, I suppose, is that your view of the future shapes and forms your behavior and lifestyle now. So if you think that there’s no life after death, you wouldn’t care what kind of life you have now. It doesn’t matter anyway.

But if you believe that there is really life after death, and there is a God who will judge you according to your works, whether good or evil, then you would surely be careful and watchful with the way you live now. So how does your view of the future affect your life?

You see, some people are fascinated to study future things. They are interested to learn about the second coming of Christ, millennium, rapture, final judgment, etc. But for some reason their knowledge of these things doesn't move them to right action or holy living. Others avoid the study of them altogether because of fear or the perception that they are difficult to understand. Besides, some would say, they are not really important. So why bother yourself?

I don’t know if you can identify with these sentiments. But if you don’t seem to see the connection between your belief of the future and the quality of your present conduct, you really do not have the kind of hope that motivates believers to live godly lives.

Here in 1 John 3 we can learn that our hope of Christ’s appearing motivates us to live pure and holy lives. In many ways the conscious anticipation of Christ’s second coming drives us to holy living and faithful service. And 1 John 3:3 tells us that as children of our heavenly Father, forgiven and accepted in His Son, we must focus on the purity of our Lord and Savior Jesus Christ and the promise of His return.

As children of God, our hope is not in circumstances or in some optimistic wish for a better tomorrow. Our hope is in the person of Jesus Christ and in His promised return to take us home. He said that He was returning to heaven to prepare a place for us (John 14:2). Then He added these wonderful words of hope, “If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John14:3).

He’s coming back for us, and when that happens, we will go to be with Him in the place that He has prepared for us! Shouldn't all of our hope be fixed on Him then?

The holiness of God and of the Lord Jesus Christ is a frequent theme in 1 John. In 1:5, John tells us that, “God is light, and in Him there is no darkness at all.” In 2:1, he refers to Jesus as “the righteous.” In 2:20, he refers to Christ as “the Holy One.” In 2:29, he again affirms that “He is righteous.” In 1 John 3:3 he says, “He is pure.” This word 'pure' originally referred to ceremonial purity, but it came to mean that which is “pure in the highest sense.” It refers to freedom from all defilement of sin, especially moral sin. So this purity refers to our sanctification.

Clearly, that glorious future day when we see Jesus face to face, that vision transforms us. John says, “And everyone who has this hope fixed on Him purifies himself.” The Biblical view on sanctification is that, on the one hand, God has predestined us to be conformed to the image of His Son (Rom 8:29). In that sense, it’s a done deal and clearly, God does it.

Yet on the other hand, God says that we must purify ourselves as we focus our hope in our pure and holy Lord. The Apostle Paul writes the same thing: “Since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God” (2 Cor. 7:1).

You and I must actively pursue purity and holiness in the light of the appearing or return of the Lord. To actively confess the coming of Christ means to avoid any activity that distracts us from serving Him faithfully and living for His glory. For “everyone who has this hope fixed on him PURIFIES HIMSELF, just as he is pure” (emphasis mine).

So here we see that there is a definite sense in which we must be active in the process of sanctification in the light of Christ's second coming. The other side, however, is that only the blood of Christ can cleanse us (1 John 1:7, 9). We are cleansed through the washing of water with the Word (Eph. 5:26). So God’s Word and His Holy Spirit are like the soap and water. But we’ve got to apply it to the dirt of our sin.

The Word is also like a mirror, revealing to us the dirt on our faces. When it does that, rather than ignoring it, we must confess our sins to the Lord, appropriate by faith His shed blood as our source of cleansing, and take the necessary steps to avoid that sin in the future. That's part of purifying ourselves.

To summarize our point, if you are clear in your thinking who Jesus is and what pleases Him, you wouldn’t be doing something that would offend Him, would you? Rather you would seek to do what is right and pleasing in His sight. So by the power of the Holy Spirit keep on cleaning the dirt out of your life.

Begin with your mind. Resist every thought that is contrary to the Word of God. But dwell on thoughts that exalt your Sovereign Lord. Then keep on putting off your old self and its desires – sexual immorality, evil desire, greed, slander, lie, wrath, malice, unwholesome talk, etc. Likewise continue putting on your new self in Christ, even holiness, compassion, kindness, humility, meekness, patience, self-control, and all the virtues becoming as a child of God. If you do these things, you know that you're fixing your hope in the Lord and in His coming. And truly that vision purifies you even now.

The Ancient Love Song (A book review)

(This is my book review of The Ancient Love Song: Finding Christ in the Old Testament
by Dr. Charles D. Drew)

All throughout, this book very well shows that Jesus Christ is not only present in the Old Testament but also that apart from Him all the Old Testament promises and portrayals of the Messiah would not find ultimate fulfillment. Properly interpreted, all the Old Testament books talk about, even record, the words of Jesus Christ.

The author begins the book discussing the benefits of understanding the Old Testament well, stating that it is God’s “rich and beautiful proposal of marriage, designed to win not only our faith but also our affection” (2). In other words, the Old Testament is an ancient love song, designed to win the heart of every believer (200).

In the first chapter, Charles Drew argues that the rest of the Scripture is the unfolding of God’s loving plan in Genesis 3:15, to save fallen man and to restore him to a wonderful union and communion with Him even though he has forfeited his right to life. God is committed to accomplish this at the perfect time for He enters human history in the person of His Son, “born of a woman, suffers, dies, and rises again to secure once and for all the hearts of his beloved people” (4).

The author goes on to say that unless we see the Old Testament, and the whole Scripture for that matter, as the working out of this dramatic plan of God centering on the person and work of Jesus Christ, we miss out a lot of God’s faithful love.

The author then goes on to show that Old Testament history is a grand mystery story (Chapter 2). Beginning with a “cryptic promise” in Genesis 3:15, the biblical story unfolds one promise after another, which are all “rooted in and driven by the first” (9). These promises, of course, found their fulfillment in Jesus, the long expected Messiah. Tracing from Adam and Eve until the coming of Jesus Drew points out that Jesus is the promised seed of the woman who's going to crush the head of the serpent. Thus by sending His Son, God did not only resolve the mystery of Genesis 3:15. He also reminds us that He is faithful in fulfilling His promise, that He can be trusted. By His miraculous mercy in Christ, God has rescued the weak and rebellious descendants of Adam (22-23).

Throughout Biblical history, God sees to it that He is not One who lives “from a distance,” watching the world He created where man lives. In various ways and different occasions God have had real “close encounters,” albeit brief and temporary, with some men (Chapter 3). He especially made Himself “seen” and heard by individuals, like the patriarchs, and by a nation whom He chose to love and live with. God stayed in Israel's midst, first in the tabernacle, then in the temple. He raised up prophets in Israel who served as His mouthpiece so people would hear Him speaking to them. The prophets served as mediators between God and His people until He Himself came to live among them.

God has communicated and demonstrated His unfailing love to His people. He made them prosperous and successful in the land. But when they ignored Him and His word, serving and loving other gods, He drove them out from the Promised Land to a foreign country. It was only by His gracious promise that Israel was able to return.

Coming from exile, she began hearing the word of God again through the prophets, though not for a long time. For over 400 years God remained silent to His unfaithful bride, until He came to her, in flesh and blood, in the person of His Son, to redeem her and the whole world. God again manifested His love to Israel in the life, death, and resurrection of Christ. “The Cross led to Easter and Pentecost,” writes Drew, “and with the gift of the Spirit came the gift of intimacy that had so long eluded God's people. The terrifying glory that had formerly settled behind the heavy curtain in the temple came to settle in human hearts made habitable by the Cross. God's people became God's temple. The groom came on Pentecost to live in us forever” (38).

In chapters 4 and 5, Drew demonstrates that many Old Testament characters point us to the Messiah Jesus. In these chapters, he labors to answer the question, “How then should we regard these Old Testament characters, especially those who were believers and followers of the living God?” (Chapter 4). Drew thinks that they ought to be viewed in two levels: first, as fellow pilgrims or clouds of witnesses (Heb. 12:1) “whose faith in the coming Messiah challenges and encourages our faith” (44); and second, as symbols, or types, of Christ. On the one hand, all the Old Testament saints' faith points us to Jesus “in at least three ways: he is the object of their faith, he is the perfect model of their imperfect faith, and he is the builder of their faith” (45). On the other hand, many of them point us to Christ by foreshadowing “the ministry and character of the Word made flesh” (50). By faith, God changes His people by bringing them into a covenant relationship with Him through Christ, so that in Him God's purpose for them would also be realized, that is, to be like Christ.

Using the life of Joseph, Jacob's favored son, as an example, the author convincingly argues that to do justice to Joseph's “colorful” life in the Scripture interpreters must see Jesus' life and ministry in his life. God sets Joseph's circumstances to resemble that of His only Son who is going to save many people from death by sin, just as Joseph was sent by God to save many lives from death by starvation.

Drew also points out that Christ is the theme of the Old Testament wisdom books and the Psalms. The wisdom books point us to Christ because there we find Him walking and embodying the way of wisdom, that is, fearing God and keeping His commandments, which way of life brings ultimately eternal blessing in the presence of God (Chapter 6). The Psalms are songs about the Messiah and/or songs by the Messiah Himself (Chapter 7).

Chapters 8 through 10 are wonderful surveys of Christ's threefold office from the Old Testament. One thing I like in these chapters is that the author always relates Christ's threefold office to the believers. These are Christological chapters no doubt but Drew sees to it that the discussions bear practical implications to the Christian reader.

Chapter 11, the last chapter, is a wrapping up of the opening theme on God's loving plan in Genesis 3:15, which ultimately addresses man's greatest problem and enemy, that is, sin and death. In Christ, who is the last Adam, God dealt with sin and death once for all in His substitutionary death and glorious resurrection. Those who are united with Him by faith are given abundant life and are now living in the reality of that new life, expecting its fullness in the glorious presence of God the Father, the Son, and the Holy Spirit in an uninterrupted union and communion.

My reading of this book has led me to say that it is simply amazing in its simplicity. Written in a popular way, Drew presents his Old Testament Christology in a fresh and very edifying way. I appreciate his effort to put more Bible verses than academic comments in the footnote. That way I see his burden of interacting more with the Biblical authors than the Bible scholars. The “Questions for Discussion and Reflection” section at the end of every chapter is also very helpful in terms of reviewing and applying the author’s discussions. These reflection questions can be very useful in a group study. Many pastors and laymen would find this book profitable, as I did. Drew truly makes a convincing argument for the need to study the Old Testament and to see its Christocentric message that would enrich modern Christians' faith and life.

Those who need good interpretive help of the Old Testament this book is a ready resource. Readers would not find this volume boring. I especially like the author's way of introducing almost every chapter with a personal anecdote and a specific 'problem' which Christ addresses in His person and ministry. Christ has especially 'solved' the mystery of those righteous who suffer, like Job, because Jesus is the Righteous One who suffered, but was ultimately vindicated by God.

Those who seek a more detailed and thorough discussion of Christlogy in the Old Testament might have to explore other books. Drew does not extensively and exhaustively look into the many issues pertaining to specific Old Testament symbol or types of Christ. His approach is a broadstroke portrayal of Christ that gives the reader enough idea to understand that in each genre of the Old Testament literature Christ can be found. His thoughts are thoroughly Biblical.
One area of improvement for the the book would be the inclusion of indices. The book could have been more useful if the author also includes Scripture and subject indices.

Grateful or Grumbling?: How Sound Theology Keeps Us from Worrying

(this is an article written by Pastor Steven J. Cole in October 1997)

Helen Keller, born blind and deaf, wrote, “I have always thought it would be a blessing if each person could be blind and deaf for a few days during his early adult life. Darkness would make him appreciate sight; silence would teach him the joys of sound.”

Her words lead me to ask, Do we truly appreciate each day as God’s gracious gift to us? Are we filled with gratitude for the many blessings He gives us? It’s so easy to slip into a grumbling, negative attitude, frustrated by the problems and irritations we face, not seeing even these things as sent from the hand of a loving God. As His redeemed people, our lives should daily overflow with gratitude for His gracious salvation, even in the midst of trials (see Col. 1:10-12; 2:7).

I just finished reading a wonderful section in [John] Calvin’s Institutes in which he argues that God’s providence rules over every aspect of His creation. Even inanimate powers, such as sun, moon, and stars, wind and rain, obey His every command. As he puts it, “It is certain that not one drop of rain falls without God’s sure command” (1.16.5). He reminds us that not even a sparrow falls to the ground without the Father’s will. How much more, then, does He care for us!

I just read this yesterday. This morning during my quiet time, a small gray junco flew into the window outside where I was sitting and fell to the ground. It stayed there for a few minutes, so I went outside and picked it up. It seemed to be alive, but stunned by the impact. It sat on my finger for a few minutes, blinking as if it was trying to come back to full consciousness. I tried to put it on the limb of a tree so the cats would not get it, but it took off over my shoulder. I thought it had flown off and I was about to go back in the house when I realized that it was sitting on my shoulder. Finally, after a few more minutes, it flew off into a tree, seemingly okay. Having just read Calvin on God’s providence over such trivial happenings, I rejoiced in the loving care of God for all His creatures, especially for my family and me.

After citing many biblical references that show God’s fatherly care for His people, Calvin concludes, “Indeed, the principal purpose of Biblical history is to teach that the Lord watches over the ways of the saints with such great diligence that they do not even stumble over a stone [Ps. 91:12]” (1.17.6). In the next section, he applies this to the theme of gratitude: “Gratitude of mind for the favorable outcome of things, patience in adversity, and also incredible freedom from worry about the future all necessarily follow upon this knowledge [of God’s providential care].” He goes on to show how God’s servants should relate every incident in life, even everyday common blessings, to His beneficent care. He concludes the section, “Admonished by so many evidences, [the Christian] will not continue to be ungrateful” (1.17.8). The beauty of Calvin’s teaching here is how he relates all of life, even the so-called trivial and commonplace happenings, to the providential care of the loving Sovereign of the universe. As he states, “If you pay attention, you will easily perceive that ignorance of providence is the ultimate of all miseries; the highest blessedness lies in the knowledge of it” (1.17.11).

In a “Peanuts” cartoon, Lucy and Linus are looking out the window at a steady downpour of rain. “Boy,” said Lucy, “look at it rain. What if it floods the whole world?”

“It will never do that,” Linus replies confidently. “In the ninth chapter of Genesis, God promised Noah that it would never happen again, and the sign of the promise is the rainbow ”

“You’ve taken a great load off my mind,” says Lucy with a relieved smile.

“Sound theology,” states Linus, “has a way of doing that!”

Precisely! Sound theology should make us grateful people, not just once a year at Thanksgiving time, but every day, in every incident, no matter how trivial. And our grateful lives should radiate the loving care of God to a world filled with gloom. Are you growing in gratefulness, or groveling in grumbling? Maybe you’d better re-focus on your theology!

Humility, Prizes and Pride

(This is a reflection of my son, Yuri, during his NSC 2011 experience in Roxas City, Capiz on October 15-22, 2011)

Perhaps, it was pride. No, not probably. It was pride. Pride that – as a former delegate of Soli Deo Gloria Christian Academy (SDGCA) for two years – I had earned seven medals – five in the Junior Student Convention (JSC) 2009 and two in the National Student Convention (NSC) 2010. I took up a first place medal in the JSC and two fourth place medals in the last NSC. I felt like I was a medal-winner, and that was my weakness.

I remembered Sir JP, our P.E. teacher. About a month before the NSC this year, he shared about how he related his experience of a dislocated joint (I’m not exactly sure) to the story of how Jacob wrestled with the stranger. He related how God injured Jacob because, according to the Bible, he was a very strong man and was probably proud in this area. He said that God gave him his condition in order to rebuke him of how proud he was in the area of sports. Then, a week before the NSC, he shared another humbling experience. It did not seem as significant to me as it did after the convention.

First day. We, the Living Heritage Academy (LHA) - Homeschool delegates, flew to Iloilo City along with three delegates from SDGCA. I was glad to see them, and (I‟m pretty sure) they felt the same about me. At least there were no feelings of extreme competitiveness and the like. Then we rode a van to Roxas City. We stayed at my father‟s friends‟ home overnight.

Second day. We moved to La Hacienda Hotel. The Philippine Christian School of Tomorrow (PCST) was already there, as were some of the other LHA delegates. Eventually, we met our teammates. Later we had our appearance check and the submission of arts and photography entries. I knew very well what to expect from other schools, but I was still amazed at what they came up with. I even tried to conceal my entries as much as possible. The submission of these entries was a real test. We could not submit without certain stickers on our „passports,‟ and we had to wait about four hours to get them. Then, we submitted them, but we discovered that we could not have plastic covers on our entries, so we took them off, dismantling the photography matting. We had to manually fix them for about another half-hour. We returned to the hotel hungry and tired later that night.

Third day. Spelling. It was alright. I was – or felt – very prepared. Probably, Kuya Arky (my coach) would have said different, but I still felt prepared. I was not nervous, and we even kept talking before the beginning of the competition. At the end of the competition, I discovered that I had at least four mistakes. I felt a little nervous, but I tried comforting myself by saying, “Many others probably had even more mistakes than you.”

Probably.

Next, we had music events. I quickly changed and went to the room where the solo piano events were held. I sat down and listened to the contestant before me. He delivered an excellent medley of a very fast version Sonatina (which I knew very well), Majesty, and another piece whose name eluded me. Then, it was my turn. Nervousness struck me for the first time in the competition. I ended up making many mistakes. I felt bad. Then, I had my duet with Jotham, another LHA delegate. I was frustrated that the violins kept getting out of tune. We quickly practiced and tuned our violins. Then, we listened to a piece performed by two Koreans, a pianist and a flutist. I was impressed by the flutist, but the keyboard on which the pianist played was too soft. I felt confident that we would play better than them. Our performance, from what I could hear, ended up lackluster. Then, we went back to the hotel. We attended the rally night at the Capiz Gym that evening, where things really kicked off. The news of awarding of pre-submitted events the following day made my heart beat faster. I was proud of the entries we submitted, and God would teach me a lesson in that area.

Fourth day. Bible Bowl (a Bible quiz). I felt a little unprepared for this event. Last year, under SDGCA, I and four others took the fourth place out of perhaps fifty schools. I wondered how this year would turn out as I represented LHA. Kuya Arky told us to pray after each question. When the competition began, we got many questions correct, but we began getting streaks of wrong answers after. Some were painfully and regretfully close. And here, I began praying in my mind, “Lord, if you want me to be humbled, let me be humbled.” A part of me did not want Him to answer, but I knew that He really would. We ended up at the sixth place along with PCST and another school, so we needed a tie-breaker. Jotham kept reminding us to pray. Before praying, I said, “Do not pray that we would win; pray that God would bring out His will for us.” God‟s will was that we would lose the tie-breaker and end up seventh, one place short of a medal. I was disappointed for a while. SDGCA took the fourth place again, and perhaps a shadow of jealousy rested in my heart for a while. Nevertheless, I congratulated the members of their team and Pastor Guilbert Enriquez, administrator of SDGCA as well.

We went to the Capiz Gym again later. There was singing and a few videos and then, the awarding. I expected to take a few medals back to the hotel, but no, I did not. Yet, I did not feel bad about it. There was PACE Bowl the following day, and six more events which had not been called yet. We went back to the hotel and I kept talking with God of how my pride was my downfall. But I had not completely learned my lesson. We practiced with a delegate from Manila, Julius Ocampo, who would join our PACE Bowl team. I said in my mind, “A first place medal would make up for the seventh place in Bible Bowl.” That mindset would lead to our loss the next day.

Fifth day. PACE Bowl (an academic quiz). As an SDGCA delegate, we took the fourth place. Still harboring that feeling of pride, I joined the others as we went to Capiz Gym for the PACE Bowl. We had reviewed like crazy last night. The competition began, and we missed the first question. Then, as it went on, I returned to my prayer the last day: “Lord, if you want me to be humbled, let me be humbled.” And I was; we had a final score of twelve out of thirty questions. We could have probably gotten more answers correct had we not been careless. We did not make it close to the top six. SDGCA took fourth place again. We went to them and congratulated them again, and they did the same to us.

Later we claimed our photos and artworks. I heard that a fellow LHA delegate had five finalists for art. We went to claim our photos and I was again disappointed (although I had not really expected to place) to find that I was not a finalists. Tim, another LHA delegate from Davao City, had one finalist, and we actually shouted for about five seconds in the room.

Then, at the rally, awarding came again. I took no medal again but I did not feel bad. Jotham took a first place medal in the clay sculpture. Another LHA delegate took five medals in painting, and I remembered how I did the same at my first year in SDGCA. But I did not feel bad about it, like I usually did for the past two conventions.

As we rode a tricycle going back to the hotel, Mama called me. I shared to her my prayers and how I felt. And, for the first time, after talking to Mama, I felt like crying. Not for the medals. I prayed, “Lord, what if all of my prayers for humility were still out of my pride? And when you brought me through these experiences, what if I was not willing to accept? What if I had focused everything on the medals, never on You?” I wept inside as rain poured, but I managed not to cry outwardly. When I remember that night, I still feel the same way.

At the hotel room, it dawned on me. I probably would not bring home any medal. I said, “You know, Lord, that’s just fine with me. I prayed that, if You wanted me to be humbled, I really would be humbled. And I was. Still, thank you, Lord, for breaking me and teaching me in the area of my pride.”

The next day, athletics were held. We had three delegates for these events. I just briefly prayed for God’s will for them to prevail, and God willed that they would not place in any of their events. At the rally, I won no medal once again. It was over. I had not won one medal out of my ten events.
The last day, we had fun going around the city. At the rally, Mr. Danny Thomas, the pianist for the NSC, shared his testimony. I listened as he shared how he had grown proud in the area of his talent, and he was rebuked repeatedly of how he lived his life and made decisions without asking God’s guidance and will. I felt no more bad feelings of not winning. Then, we closed the NSC.

It was over. I earned no medal, but I learned many lessons. That being said, I am thankful to God.

Why A High View of God Is Necessary?

(taken from the Preface to A. W. Tozer's "The Knowledge of the Holy')

The message of this book....is called forth by a condition which has existed in the Church for some years and is steadily growing worse. I refer to the loss of the concept of majesty from the popular religious mind. The Church has surrendered her once lofty concept of God and has substituted for it one so low, so ignoble, as to be utterly unworthy of thinking, worshiping men. This she has done not deliberately, but little by little and without her knowledge; and her very unawareness only makes her situation all the more tragic.

The low view of God entertained almost universally among Christians is the cause of a hundred lesser evils everywhere among us. A whole new philosophy of the Christian life has resulted from this one basic error in our religious thinking.

With our loss of the sense of majesty has come the further loss of religious awe and consciousness of the divine Presence. We have lost our spirit of worship and our ability to withdraw inwardly to meet God in adoring silence. Modern Christianity is simply not producing the kind of Christian who can appreciate or experience the life in the Spirit. The words, "Be still, and know that I am God," mean next to nothing to the self-confident, bustling worshiper in this middle period of the twentieth century [this was in 1961 when Tozer wrote this book, but the message he's sounding is still very timely].

This loss of the concept of majesty has come just when the forces of religion are making dramatic gains and the churches are more prosperous than at any time within the past several hundred years. But the alarming thing is that our gains are mostly external and our losses wholly internal; and since it is the quality of our religion that is affected by internal conditions, it may be that our supposed gains are but losses spread over a wider field.

The only way to recoup our spiritual losses is to go back to the cause of them and make such corrections as the truth warrants. The decline of the knowledge of the holy has brought on our troubles. A rediscovery of the majesty of God will go a long way toward curing them. It is impossible to keep our moral practices sound and our inward attitudes right while our idea of God is erroneous or inadequate. If we would bring back spiritual power to our lives, we must begin to think of God more nearly as He is.

Thoughts on Coveting

My son, Yuri, and I are doing regular reading from Bob Schultz “Boyhood and Beyond: Practical Wisdom for Becoming a Man” as part of his homeschooling. There are a lot of insights from that book about real “practical wisdom” that are worth reading, re-reading and applying in daily life. This morning we came to that chapter on coveting or greed that really struck me as we read it. I would like to share some of Bob’s thoughts here. I hope it will help you fight against this idolatry which is very “rampant” among us and which we should "put away" and replace it with the precious word of God (James 1:21).

“When man covets, he is unable to enjoy the presence of God. Foremost in his mind is the item he wants. He dreams about it. He schemes about how to get it. He becomes so full of his desire that his heart has no room to experience God's presence. The man has lost his trust in God to supply his need ["according to his riches in glory in Christ Jesus" (Phil. 4:19)]. His focus, his attention, is getting the item he wants. Sometimes he will resort to whining, to deception, and even to outright theft. That is why the Bible says that covetousness is idolatry [Eph. 5:5; Col. 3:5]. It is having something in your hearts that holds more of our attention and desire than God holds….

If something doesn't belong to you, don't covet it and don't possess it. If you find an item that was lost or stolen, locate the owner and return it. The usefulness and happiness of a man does not depend upon what he acquires. Fullness of joy depends upon the awareness of God's presence ["You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore." ~ Psalm 16:11]. Anything that threatens that awareness is not worth having.”

Some Helpful Principles in Hermeneutics

(this is based on an email message by Dr. Rowland Ward in one of those discussion groups, which I forgot)

Montgomery Boice's little work - "Standing on The Rock" (Tyndale). Not only is it written in layman's terms, it also does a fine job of discussing problems with scientific (so-called) evidences, and has a great section on the Chicago Statement of Biblical Inerrancy, and the Chicago Statement on Biblical Hermeneutics. It's 157 pages, paperback and an excellent resource all around.

He includes a very quick and cogent section he calls "ten principles of proper Bible interpretation." I cover these with my congregation at least once a year. Perhaps Boss Stamper will forgive the length in consideration of the fine help it is. They are worth repeating here.

1 - The Principle of Unity. Since the Bible has one author, namely, God, the parts of the Bible must go together to form one overall story and present one consistent theology. If they do not seem to do this, we are misinterpreting.

2 - The Principle of Non Contradiction. Since the Bible has one author, one part of the Bible will not oppose or contradict the other.

3 - The Principle of The Analogy of Faith. The best interpreter of Scripture is Scripture itself. Less obscure passages will throw light on obscure ones.

4 - The Principle of Context. Bible statements are not unrelated oracles; therefore, they are not to be torn from their context. They must be interpreted within the context of the chapter, book and eventually the entire Word of God.

5 - The Principle of Style. The style of a passage must be taken into consideration. Poetry must be considered as poetry, parables as parables, historical material as historical and so on.

6 - The Principle of Didactic material interpreting Historical material. Historical happenings are sometimes right and sometimes wrong, sometimes normal and sometimes abnormal. Teaching material shows how historical is to be interpreted.

7 - The Principle of Purpose. The chief end or purpose of a passage's being written should govern our interpretation. It cannot be used to teach what it was not written to teach.

8 - The Principle of the Importance of Words. Thoughts cannot be conveyed without words. Therefore, it is important to study words and know their exact (and sometimes changing) meanings.

9 - The Principle of Obedience. The deep things of the Bible are hidden from those who refuse to obey its teachings.

10 - The Principle of Prayer. It is easy to err in interpreting any document, but this is especially so when we are dealing with one presenting spiritual matters. We must ask God to send His Holy Spirit to guide our understanding.

**********************************************************
Without devaluing these points I wonder if they lack sufficient recognition of the fundamental purpose of special revelation, and its redemptive/historical nature. They do sound a bit Western analytical to me.

So without being at all original I would say,

1. God's plan as revealed in the Old and New Testaments is consistent and a unity, and is based in the historical process which God has ordained in order that the goal of creation may be reached.

2. The Biblical narrative is not an exhaustive history but a selective one providing certain facts together with their interpretation. A correct interpretation of Scripture will respect the interpretations of one part of Scripture in another part.

3. God's appointment of the course of history is reflected in redemptive re-enactments of creation until fulfilled in a new beginning which has no end.

4. In this manner there is a distinct relationship between the narratives of Genesis and the climax of redemption in a new heaven and a new earth, and a ready application to the present of narratives belonging to a earlier historical time.

5. The context, nature and intention of each particular part of God's revelation must be duly considered in order to right interpretation, and the need for saving enlightenment coming from the Spirit of God by and with the word must be recognised.

Looking forward to further contributions.

Rowland Ward


Rev Dr Rowland Ward,
Presbyterian Church of Eastern Australia,
358 Mountain Hwy, Wantirna, Victoria 3152 Australia
Tel/Fax Int + 61 + 3 + 9720 4871

Thank You for all Your Prayers and Assistance

July 9, 2011

Dear friends and prayer partners,

Thank you for all your prayers and assistance to our members and attenders who were hit by the flash flood on the night of June 28, 2011. Thank you so much for your kindness and generosity. For sure that means a lot already for the families who are trying to recover from their loss and the trauma caused by the flood.

We took turns in going to the flooded place to bring food and help in any way. Cathy also did some shopping for their immediate needs. The members gave some gifts and relief stuff – cash, clothing, kitchen wares, etc.

Our deacon and I went to their place again Sunday afternoon (July 3) after church to bring some stuff – mats, blankets, pillows, towels, mosquito nets, etc. – which they said they need. They told us that some of them were sleeping on towels the previous nights. Hopefully with some financial assistance you're going to send we could buy some mattress and extra blankets to keep them warm in the coming days.

The cleaning of the house is not yet done. Besides, the rain keeps on coming almost every night, causing them to worry at times. Anyway, one of the church members who live closest to them has hosted some of the children and women in their place. This church member has been blessed with a hut by their house and so it was just perfect for some flood victims to have some privacy. The church member also offered to lend one of their cars to the families flooded to be used during the aftermath of the flood.

I could see that the brethren in the church are responding so well in terms of helping the affected families. Our denomination and the UCRCP in San Carlos City in Pangasinan have sent cash already to help the family. We'll keep you updated of the situation here. Another friend from the US also sent us some assistance for the families. Thank you so much once again for taking the time to pray and gather some help for our church and our church members. I really appreciate your effort.

The families are actually planning to move to a safer place and they are thinking of buying a lot, where they could build a new house. Just several nights ago the river near their place overflowed because of heavy rain and the water has reached their floor again. They're having some trauma, especially when it's raining hard or there's a thunderstorm which is normal in Davao City at this time of the year.

Thank you so much for your concern and assistance. May the Lord continue to bless you and keep you and make His face to shine upon you!


By His grace,

Pastor Vic Bernales

Cleaving Unto God

(This is a summary of Abraham Kuyper's devotional thought "Cleaving Unto Him" from his book Near Unto God)

"Therefore choose life...loving the LORD your God, obeying his voice and holding fast to him, for he is your life and length of days,..." - Deuteronomy 30:19b-20a (ESV)

Religion, that is, the worship of the triune God, is the best means that enriches our heart. Yet it is in religion at the same time that sin best thrives. What started as true devotion to God degenerates into cold formalism, lacking in zeal and heartfelt service, because of sin.

Even though the West may appear better than the East in terms of religion, yet many have corrupted it to a great degree of disappointment. In God's point of view, out of millions who profess devotion to God only a few are really devoted to Him.

Yet God continues to issue His command, saying, "Choose life...holding fast to [the Lord]" (Deut. 30:20). Everyone of us, even the most saintly and godly among us, must hear this command: Cleave [or hold fast] unto the Lord your God. Cleaving or holding fast describes the kind of relationship that believer must have with God. It is a picture of an infant intensely clinging to his mother's breast for milk. In her breast the child finds satisfaction that separation from her makes him cry.

Cleaving to God then means loving God and depending upon Him alone with all our life. But who among us truly manifest this deep, intense, and total devotion to God? Only in Paradise was this complete dedication to God possible, yet it will again be the case when we will be perfected in glory.

Does this mean then we give up pursuing true religion here on earth? No! We continue to seek after God in holy service even though perfect devotion is unachievable in this life.

But how do we cleave to God? It is more than intellectual pursuit or confessional loyalty. It is even more than doing good works and maintaining a pious life. Those who really cleave to God do all these but if these things are done simply out of duty and not of delight, these, too, are meaningless.

Real cleaving or holding fast means continually pursuing God, in good times and bad. Even though we sin and fail, we keep on seeking His forgiveness, daily and momentarily, enjoying His fellowship to the end. Then we can truly sing with the psalmist, "As for me, it is good to be near unto God."

Theology of the Reformers: A Review

(This is my review of Dr. Timothy George's Theology of the Reformers)

In a time such as ours when many books and journal articles have already been written about the life and works of Protestant Reformers, particularly about Luther and Calvin, Timothy George's yet another volume on the subject deserves commendation. This book is well-researched, especially its frequent reference and quote of the primary sources. It is also carefully written that scholars, pastors, students of history, and interested Christians from every status and station in life can easily understand and appreciate.

Dr. Timothy George himself is Dean and Professor of History and Historical Theology at the Beeson Divinity School. As one of the most respected historians in the evangelical world, Dr. George is the author of more than 20 books and a hundred of journal articles, and editor of The Reformation Commentary on Scripture with InterVarsity Press. He has been active in the evangelical dialogue with the Roman Catholic Church. He is also a favorite conference speaker among many Baptist denominations and evangelical organizations on history and theology. He holds the Th.D. From Harvard University.

In Chapter One, which is the Introduction, one of the first issues that Dr. George tackles in this book is the matter of periodization of the Reformation. How does one rightly situate the Reformation? Is it at the end of the Middle Ages or at the beginning of the modern era? The author puts it nicely and correctly by saying that “it is best to see the Reformation as an era of transition, characterized by the emergence of a new kind of culture which was struggling to be born even as the old one was still passing away” (17).

Dr. George also addresses the issue of perspectives in Reformation studies. In other words, the question that every historian should ask in studying a particular period in history, say, the Reformation, is this: “How should one approach that period of history?” Every historian has his own idea and perspective on history. One may view it from a socio-economic or socio-political lens while another may focus on the religious or cultural side of it.

In this book, while he recognizes the complexities in studying the Reformation period, Dr. George rightly views it, through the 'eyes' of the Reformers themselves, essentially as ‘a religious event.’ Not that everything is religious, but the author asserts that one cannot properly understand the Reformation without taking it mainly as a religious matter that is deeply concerned with theological issues with significant implications on social, cultural, political, and economic life of that period and the succeeding ones.

The book beautifully weaves the life and theology of three Protestant Reformers and one Radical Reformer of the sixteenth century: Martin Luther, Huldrych Zwingli, John Calvin, and Menno Simons. Most of the information written in the book are not totally new to students of history, particularly Reformation history, as these data have been around for centuries and are now available in different formats (books, articles, CD-ROMs, internet, movies, etc.). However, George has his own way of retelling them in a refreshing way that enables the reader not only to appreciate these 'human vessels' with great spirituality and courage but also to thank the Lord for raising up such men in such a period of great anxiety.

George notes in Chapter Two that the prevailing anxieties of Late Middle Ages, just right at the eve of the Reformation include death, guilt, and emptiness or meaninglessness. And he can think of no other person in that period that epitomizes the hopes and fears of that age than Martin Luther himself, whom he rightly described as “just like everybody else, only more so” (23).

Luther, as a perceptive and sensitive soul that he was, understood the hopelessness and helplessness of the human race before a righteous and holy God. Thus, Luther's restlessness has providentially been used by God to ignite the fire of the Reformation. This Reformation spread and affected many parts of Europe that not even disease or death, nor sword nor Satan can stop the burning passion of the Reformers to proclaim the blazing sword of the Spirit that cuts the heart of sinners, on the one hand, and brings healing and comfort to their weary souls, on the other hand.

It is amazing how Dr. George can put together such a dramatic life and Word-centered and Spirit-powered theology as Luther's in 56 pages in Chapter Three. George characterizes Luther's theology as 'at once biblical, existential, and dialectical' (56). So Luther was not a kind of theologian who delights in speculation and speaks or writes above the head of his listeners and readers. He was an ardent Biblical scholar and theologian who carefully explains and applies the Word of God to the believer's daily life, which affects their eternal destiny. Luther then was concerned not only with the welfare of the people whom he ministered but also with the glory of God who called him to teach and preach the glorious gospel of his Lord and Savior Jesus Christ.

While Dr. George recognizes the enormity and profundity of Luther's literary output, no one can deny that to the Reformer of Wittenburg justification by faith alone is the central summarizing doctrine of the Christian faith, “the article by which the church stands or fall” (62). George ends his chapter on Luther by reminding the readers that this Augustinian monk was a man with warts and vices. Yet in spite of his many weaknesses Luther has left us with “his spiritual insight into the gracious character of God in Jesus Christ, the God who loves us and sustains us unto death and again unto life” (106).

George then deals with the life and theology of Zwingli in Chapter Four. Zwingli, born on New Year's day of 1484 just 51 days after Luther, was aptly described as “both a pastor and patriot, a theologian and a politician” (111), whose “early development,” according to the author “was shaped by two factors which continued to influence his thought throughout his career: Swiss patriotism and Erasmian humanism” (110). As a preacher, Zwingli is famous for his departure from the traditional lectionary preaching to lectio continua which brought him through the Bible, beginning from the Gospel of Matthew (except the Book of Revelation, whose canonicity he doubted).

In spite of his shorter life, lesser corpus of theological work and disagreement with Luther on the Lord's Supper, his stature and spiritual courage as an early Reformer is comparable with Luther. George summarizes the heart of Zwingli's spiritual pursuit with one of the Zurich Reformer's last admonition: “Do something bold for God's sake” (160). This better explains his desire in life and ministry which is “to bring every realm of life, church and state, theology and ethics, magistracy and ministry, individual and community, into conformity with the will of God” (161).

John Calvin's life and theology is the subject of Chapter Five. Though a second generation Reformer, Calvin did not lack the spiritual zeal and motivation that Luther and Zwingli possessed. Moreover, Calvin was humble to acknowledge Luther's significant role in the battle for truth against the Roman Catholic Church. Calvin has “addressed Luther as his 'most respected father' and later declared: 'We regard him as a remarkable apostle of Christ, through whose work and ministry, most of all, the purity of the gospel has been restored in our time'” (166).

I like the way Dr. George gave tribute to Calvin's unique and great achievement by saying that the Genevan Reformer has labored “to take the classic insights of the Reformation (sola gratia, sola fide, sola scriptura) and give them a clear, systematic exposition, which neither Luther nor Zwingli ever did, and to adapt them to the civic setting of Geneva” (166). His teachings, however, did not only stay in Geneva but spread throughout Europe and the rest of the world and read, studied and assessed by many. Many who understood him and embraced his teaching loved him and tried to emulate him and his heart to please and serve God by the power of the Spirit.

But Calvin did not lack fierce critics and detractors who misread, disliked, disagreed with and despised him. I agree with George's assessment that “[f]ew people in the history of Christianity have been as highly esteemed or as meanly despised as John Calvin” (167). In all his preaching and theologizing Calvin never sought his own glory but the glory of God. “His life's goal,” writes George “was to be a faithful servant of the Word of God” (248), whose witness still shines “as a means of illumination to point men and women toward the adoration of the true God, whose glory is revealed in the face of Jesus Christ” (248).

In Chapter Six, George sympathetically describes the life and works of the Dutch Anabaptist leader Menno Simons. George is able to locate the purpose and life goal of this courageous Radical Reformer set forth in his Foundation Book wherein he says, “This is my only joy and heart's desire: to extend the kingdom of God, reveal the truth, reprove sin, teach righteousness, feed hungry souls with the Word of the Lord, lead the straying sheep into the right path, and gain many souls to the Lord through his Spirit, power and grace” (303). His hard journey in the faith which brought him through many years of struggle and persecution did not cause Menno to waver from this ideal (303). His work has been carried out by his followers – the Mennonites and others - who are sympathetic to his ideals and “are still moved by his piety, courage and hope” (303).

George closes the book in Chapter Seven with the enduring validity and significance of Reformation theology in our time. I think George has done a very fine job in writing this book to remind his Christian readers, especially Protestants and Evangelicals, not to set aside the theological fruits of the sixteenth century Reformers but to treasure them by taking those Biblical truths to address the unique issues that we face, emulating at the same time the Reformer's passion and diligence “to listen reverently and obediently to what God has once and for all said (Deus dixit) and once and for all done in Jesus Christ” (310). What I also like about Dr. George's presentation of the life and theology of each Reformer was that it was balanced, dealing not only with the particular Reformer's numerous achievements but also his many imperfections.

It is sad that in spite of the many literature on the Reformation and Reformational theology that were published recently (thanks to popular authors like R. C. Sproul, Michael Horton, John Piper, John MacArthur, and others), it is still observable that some, if not many, Evangelical churches are oblivious, to some degree, to the essence and implications of the Reformation to the life of believer and the Church today.

Moreover, though there is a resurgence of Calvinism among youth today (see Christianity Today [CT] September 2006 issue), Emerging Church (see CT February 2007 issue) and Pentecostalism (see CT April 2006 issue) are also asserting their influence among many evangelicals who are not fond of good theology, particularly Reformational theology. There has also been several joint efforts between Evangelicals and Roman Catholic and between the Lutherans and Roman Catholics to 'bridge the gap' and 'heal the wound' cause by the Reformation, which often times undermine rather than promote the doctrines recovered or re-discovered by the Reformers.

I hope that books like Timothy George’s Theology of the Reformers would be put in the hands of pastors and church leaders so that they may be spurred to better understand the theology of the major Reformers who sought to conform their doctrines to the Word of God no matter how unpopular they may have been to the culture around them. I believe books like this one can play important role to open the hearts and minds of pastors and Christian leaders whom God can use to further His reforming work in the Church today by His Word and Spirit.

Bullinger and the Second Helvetic Confession

Written by John M. Cromarty
From Our Banner: June 1976
Available at http://www.pcea.org.au/writings/church-history/bullinger-and-the-second-helvetic-confession/

1. INTRODUCTION

It is recorded that during the great spiritual upheavals of the 16th Century a Roman Catholic asked a Lutheran, 'Where was your Church before Luther?' It was an endeavour to stigmatise the Lutheran's religion as a recent innovation and a human invention. An answer was given in the form of another question, 'Where was your face this morning before you washed?' Under the hand of God the church was being revived and reformed. Man-made traditions could not stand the scrutiny of the Scriptures, and 'the Sword of the Spirit' wielded by its supreme Author was accomplishing that which God had determined. The 'face' of the Church was being cleansed 'with the washing of water by the Word' (Eph. 5:26) and the King and Head of the Church was equipping men with the gifts and graces so needful for the work that was to be accomplished.

Luther took the initial step. It was decisive. A man's right standing before a holy God could not be attained by human merit. Paul spoke so clearly of a 'righteousness of God' (Romans 1:17), imputed to the sinner and received by faith alone. This struck at the very roots of Papal deception - salvation by works, by the purchase of indulgences, merit earned through pilgrimages and penances. Yes indeed, the stained face was being washed, the ingrained dirt of centuries was being removed, revealing afresh the pristine purity of the early church. Yet while Luther's step was decisive, it was but the beginning. While his controversy with Rome touched the very vitals of revealed religion as it relates to personal salvation and while his reforms in other areas stunned an apostate church and a decadent age, yet much land remained to be recovered. And so in moving from Germany to Switzerland, from the Augsburg Confession to the Second Helvetic Confession, from Luther to Bullinger, we draw nearer to our own position as it is set forth in the Westminster Confession.

The reforming work of the Spirit of God touched most European countries and the small nation of Switzerland was no exception. Helvetia (the Latin name for Switzerland) was the home of two great men whose persons and works should ever be remembered. Much is known of the older man, Huldreich Zwingli (1484-1531), but much less of Heinrich Bullinger (1504-1575), Zwingli's pupil, friend and successor. Zwingli represented the first stage of the Reformed church in Switzerland. He commenced what Bullinger, Calvin and others were to complete and died at the zenith of his life, a patriot and martyr. Zwingli wrote four major dogmatic works which are closely related to the history of the Reformation in Germany-Switzerland and these clearly exhibit the Reformed faith in the early stages of its development, These works are:- The Sixty seven Articles of Zurich (1523), The Ten Theses of Berne (1528), the Confession of Faith to the German Emperor Charles (1530), and the Exposition of the Christian Faith to King Francis I of France (1531).

Following the death of Zwingli, Bullinger was chosen to be his successor as chief pastor of Zurich, and as the Second Helvetic Confession was Bullinger's own work we will now turn our focus on this lesser known reformer and his own particular contribution to the reforming movement which was to issue in a credal statement of approximately twenty five thousand words.

2. HEINRICH BULLINGER:

He was born in central Switzerland in July 1504. His father, also named Heinrich, was a parish priest, who like many priests of those days, in violation of the laws of celibacy lived in regular wedlock. Young Heinrich was one of five sons born from this 'arrangement' which, although not officially sanctioned, had all the stability of marriage. We note with interest that in 1529 through the influence of his son, Heinrich senior became a Protestant and immediately legitimised this 'union' by entering into marriage.

In understanding Bullinger's work we should note that he clearly belongs to the second generation of Continental Reformers. He was twenty one years younger than Luther, twenty years Zwingli's junior and only twenty seven years of age when he commenced his life's task at Zurich in 1531. Bullinger possessed the qualifications needed for such a position of critical responsibility in Zurich. His preaching was lucid and enriching. His published sermons carried the Reformation teaching far beyond Zurich and one of his associates spoke of him as 'a divine, enriched by unmeasured gifts of God.' He led an exemplary life and his consistent testimony made him a bulwark of the Reformed Church amidst the great changes that were taking place. It was largely due to the faithfulness of Bullinger, who was determined to fight by the Word rather than the sword, that Zwingli's work at Zurich was preserved and restored.

Bullinger was in Zurich for forty four years (1531-1575) and this period takes in the whole thirty years of Calvin's active Protestant life (1534-1564). Throughout these years he ranked easily with Calvin as a leader of the maturing Reformation, not only by eminence of his position in the strong Zurich Church, but through his voluminous biblical, theological, historical and ecclesiastical writings. He outlived Calvin by eleven years and was looked upon as a senior leader of the Reformed Churches by such third generation men as Beza and Ursinus (co-author of the Heidelberg Catechism).

While Bullinger was essentially a man of peace it is nonetheless evident that he was involved in much controversy - with the Lutherans over the Lord's Supper, with Calvin over the decrees of God, and with the Anabaptists over just about everything! This latter group tended to denigrate the Old Testament, and rejected infant baptism and the membership of children of believers in the visible church. Bullinger, however, pointed out that both Jews and Gentiles share in the same covenant though differing in outward administration. Both Jew and Gentile are children of Abraham by faith. Like Zwingli before him, Bullinger asserted that children were not excluded from the Old Covenant and therefore ought not to be excluded from the New. Baptism in the New Covenant corresponds to circumcision in the Old.

Bullinger was truly Catholic in his outlook and was in friendly correspondence with Calvin, Bucer, Melancthon, Beza, Cranmer, Hooper, Lady Jane Grey and many of the leading Protestant divines of England. While Bishop Hooper was in prison prior to his martyrdom he wrote to Bullinger as 'his revered father and guide' and said that Bullinger was the best friend he had ever found and commended to him his wife and two children. (Hooper had been forced by the turbulence of Tudor politics to spend a brief exile in Zurich with Bullinger). We believe that Bullinger had more influence with the English Reformers and upon the Reformation in England, than either Melancthon or Calvin. Cunningham states that 'the actual theological views adopted by Cranmer and embodied in the Thirty Nine articles, more nearly resembled in point of fact, the opinions of Bullinger than those of any other eminent man of the period.' (The Reformers and the Theology of the Reformation, p.190).

As mentioned previously, Bullinger was a prolific author. He is credited with 150 titles, including some unpublished manuscripts. He was one of the authors of the First Helvetic Confession of 1536 (afterwards superseded by the Second Helvetic Confession) and his 'Decades' (completed in 1557) which are a series of 50 sermons presenting a simplified summary of Reformed theology and ethics, were found to be of such value that they were made compulsory reading for the less educated clergy of the Elizabethan Church of England.

If we were to sum up the work of Bullinger in one word, we might use the word 'consolidation'. He was not an innovator in the way that Luther, Zwingli and Calvin were, yet he was no less an important figure. God had raised up the right man for the situation. So while Zwingli was the man to set the Reformation in Switzerland in motion, Heinrich Bullinger was by the grace of God the man to continue it. Bullinger's great work, the Second Helvetic Confession to which we now turn is evidence of the degree to which he embodied the Reformation in his own life and thought.

3. THE SECOND HELVETIC CONFESSION:

The whole text of the Confession is to be found in Schaff's 'Creeds of Christendom' Volume III, Appendix I, in Cochrane's 'Reformed Confessions of the 16th Century', and in Leith's 'Creed's of the Churches'.

Bullinger initially composed this Confession in 1561 for his own use 'as an abiding testimony of the faith in which he had lived and in which he wished to die'. But events led to its publication and ultimate adoption as the Swiss national Confession. Besides the Swiss Cantons in whose name it was first issued in 1566, the Reformed Churches of France (1571), Hungary (1567), Poland (1571) and Scotland (1566) gave it their sanction. In Holland and England it was also well received. Cochrane informs us that it remains the official statement in most of the Reformed Churches of Eastern Europe and in the Hungarian Reformed Church in America.

The document substantially follows the same order of topics as the First Helvetic Confession but is a decided improvement on that Confession in both form and matter. Schaff's comment is worthy of note: 'It is Scriptural and catholic, wise and judicious, full and elaborate, yet simple and clear, uncompromising towards the errors of Rome, and moderate in its dissent from Lutheran dogmas ('Creeds of Christendom',Vol. I, p.394).

The Confession is too extended for a detailed analysis and so we make some general observations and only point to certain particular aspects of interest. However the brief outline following will give some indication of the scope of the subject matter covered.

Chapters 1 and 2: The Scriptures and their interpretation.

Chapters 3 to 11: The Doctrine of God; Idols, Images and Saints; The One Mediator; Providence; Creation; The Fall; Free Will and Man's Ability; Predestination and Election; Jesus Christ, True God and Man.

Chapters 12 to 16: The Law of God; The Gospel; Repentance and Conversion; Justification; Faith and Good Works.

Chapters 17 to 30: The Church and its only Head; The Ministry; The Sacraments; Ecclesiastical Assemblies; Prayers and Singing; Feasts and Fasts; Catechising and Visiting the Sick; Burial, Purgatory and Apparition of Spirits; Rites and Ceremonies; Celibacy, Marriage and Domestic Affairs; The Civil Magistrate.

The Confession sees the doctrine of Christ as pivotal. The Chapter is a splendid statement of a little over 2,000 words with abundant use of Scripture to support the doctrine set forth. In this section there is not only the positive truth stated concerning the person of Christ but we are reminded of the blasphemous views of Arius, Ebion, Marcion and Nestorius. These men of past centuries who denied the eternal deity of Christ (Arius), who maintained that Christ was not begotten by the power of the Holy Spirit (Ebion), who denied 'that Jesus Christ is come in the flesh' (Marcion) and who taught that the idea of two natures in the one person dissolves the unity of the person (Nestorius) have their heresies refuted by the clear pronouncements of Scripture.

Bullinger also addresses himself to the current heresies of Michael Servetus the Spaniard, and his followers, and says 'Satan through them has as it were drawn (their blasphemies) out of Hell and most boldly and impiously spread (them) abroad throughout the world against the Son of God'. It is good to see the framer of the Confession facing up to current deviations. In the case of Servetus we note that it was not only Calvin who publicly opposed him and consented to his death, for which he (Calvin) received and continues to receive rancorous abuse, but both Melancthon representing the Lutherans, and Bullinger the Zwinglians, gave their full, formal and public approbation to the proceedings which took place in Geneva.

In reference to Chapter Eleven of the Second Helvetic Confession, Berkhof states that it is 'the most complete official deliverance on the Reformed position with respect to the doctrine of Christ' (The History of Christian Doctrines, p 116). It is therefore a chapter well worthy of our attention and a careful study of it will not go unrewarded.

The Chapter dealing with 'the Holy Supper of the Lord' displays a noticeable progression from the view held by Zwingli (no doubt Calvin's influence is seen here), and Bullinger states that for the faithful coming to the Lord's Table there is a corporeal eating, a spiritual eating and a sacramental eating of the bread and wine: 'The body of Christ is in the heavens, at the right hand of His Father, and therefore our hearts are to be lifted up on high and not to be fixed on the bread, neither is the Lord to be worshipped in the bread. Yet the Lord is not absent from His Church when she celebrates the Lord's Supper .... Whereupon it follows that we have an unbloody and mystical supper, even as all antiquity called it'.

We briefly note some of the very practical subjects that are covered in some of the Confession's concluding chapters. There is instruction given on: modesty and humility in ecclesiastical meetings; fasting and the choice of food; instructing young people and the visitation of the sick; the proper use of the Church's possessions; single people, marriages, the rearing of children and domestic affairs; the civil magistrate, the duty of subjects, and waging war in the name of God.

There is in the Confession an emphasis on the actual historical concerns of the Church. For example, what is to be the place of preaching? What is the true function of the ministry? May one be assured of his election? These were relevant questions demanding clear answers. Preaching and the true function of the ministry had suffered sorely at the hands of Rome and a person was proudly presumptuous if he maintained a steadfast assurance of salvation. The answers to these and other pressing questions are found in the Confession and we may note for instance that the question concerning preaching is dealt with in Chapter 1. And what better chapter to interweave a statement on outward proclamation and inward illumination than this section which is headed 'Of the Holy Scriptures being the True Word of God'. For Paul says 'Faith cometh by hearing and hearing by the Word of God' (Romans 10:17). Similarly it is in the chapter on Predestination and Election that we find our answer to the problem of Assurance. Bullinger draws attention to those who adopt an attitude of fatalism and who say that a person's salvation may only be known by God. He sets forth their arguments this way. 'If I am predestinated and elected by God, nothing can hinder me from salvation, which is already certainly appointed for me, no matter what I do. But if I am in the number of the reprobate, no faith or repentance will help me, since the decree of God cannot be changed. Therefore all doctrines and admonitions are useless'. In answer to this, Bullinger says in part, 'We therefore condemn those who seek otherwise than in Christ whether they be chosen from all eternity, and what God has decreed of them before all beginning. For men must hear the Gospel preached and believe it'. He proceeds to show that if Christ is the object of our faith and hope we may undoubtedly hold that we are elected.

Now, it is in dealing with such practical issues as these, which in the life of the church flow from the doctrines set forth, that the Second Helvetic Confession derives a certain character and warmth which sets it apart from some of the other documents of the Reformation and post Reformation period. The incorporation of many Scripture quotes in the body of the text adds much weight to the arguments set forth.

It is refreshing indeed to read again the great doctrines of the faith so lucidly enunciated in this lesser known yet widely received credal statement. We would be the richer if we studied it in detail. For while we recognise that God has used many men in the past to systematise the truth (Calvin, Knox and others), using many varied modes of expression, and while many of us would hold that it would be difficult to frame better statements than those which we have in the Westminster Confession, yet we should be willing to study and accept the statements of the Second Helvetic Confession if they equally cover the truth in question. And let us bear in mind that the General Assembly of the Church of Scotland in 1566 put its imprimatur on the Second Helvetic Confession, thus showing the wonderful measure of harmony that existed among the churches of the Reformation, and this of course was due to the working of a principle common to them all. They had one Rule of Faith and they had one and the same attitude towards it. Principal Macleod in speaking of the General Assembly's acceptance of the Second Helvetic Confession and in showing the unity that was to be found among the Reformed Churches in various lands at this time says, 'It was little wonder then, that when they were content to take and keep their place at the footstool of their Lord as He speaks by His Spirit in His Word they should see eye to eye and be willing to make joint confession to the truth of the gospel which they had learned in His school' (Scottish Theology, p.101).

Dr. Charles Hodge's words of commendation are a fitting conclusion: 'The Second Helvetic Confession is on some accounts to be regarded as the most authoritative symbol of the Reformed Church, as it was more generally received than any other'. (Systematic Theology, Vol. III, p.634).

The Content and Method of Home schooling

(This is also taken from the article COVENANT AND HOME SCHOOLING by Mr. Slabbert Le Cornu of South Africa, which is available at http://www.spindleworks.com/library/slabbert/ezera_nov.htm)

Deuteronomy 6:7,8 points to the fact that all our thinking ("between our eyes") and all [we] do (hands), must be in service of God. Therefore, the Word of the Lord cannot be restricted to family and Church life only; for, as Scripture teaches: " ... on the way, when you lie down, when you rise up, etc." - in all you do - you must be led by the law of God. This is one of the advantages of home schooling, that the child experiences education and upbringing as a way of life and not as something that is done only on certain hours of the day, at school, or in Church, catechism classes, or society life.

At home they learn diligently, have work to do, they can play, everything according to the law of the Lord. Therefore, home schooling must not take place in isolation, for in Deut. 6:9, parents are also shown the extension of covenant upbringing: "And thou shalt write them upon the posts of thy house, and on thy gates". Thus, [not only] private life (the home) but also society (thy gates) must be brought under the dominion of Christ by Reformed instruction.

Covenant instruction begins in the home, but does not end there, for it flows over into a life in the covenant in both Church and all the broad areas of society. In the covenantal home the children are taught the first principles of how to seek God's will and honour. Totius, the foundational church and Afrikaner leader in the first half of the twentieth century in South Africa wrote, and rightly so,

History proves when the family is sound, both Church and State flourish. The family is the foundation of human society. Give as thus Reformed families and the Church will prosper. Otherwise we certainly will face a dark future.

May this be a prophecy for and not against the Reformed Church in South Africa!

The Presence of the Kingdom: A Review

(This is my review of the book "The Presence of the Kingdom" by Jacques Ellul)

In this book, the author simply explores and answers the question, “How should the Christian live in the modern world?” In this age of technological advancement and mass media, Ellul vigorously pleads for Christians to live out their identity as the salt of the earth and light of world to this decaying and darkened society. Christ calls His followers to function as “visible signs” of the presence and reality of God's kingdom here on earth.

In order to fulfill their mission, Christians ought not to separate themselves from the culture as most pietists do. However, they ought not to be triumphalistic either, engaging themselves deeply into the culture in order to conquer it or “redeem” it. While modern men are fascinated with, even enslaved by, technology and progress, Christians, however, should be preoccupied with God's kingdom and His righteous rule in the world, living as loyal subjects of King Jesus in all areas of life by the power of His Spirit. They should never forget that God has placed them in this fallen world in order to bear witness to Him who is the Way, the Truth, and the Life. This seems to be Ellul's main message in this book.

Ellul of course recognizes that the task of witness-bearing is not an easy responsibility. In fact he identifies several obstacles and enemies that every Christian has to contend with in seeking to remain faithful to his calling in the world.

First, the world is not only a place of warfare but also a force that tries to exert pressure upon the Christian so as to conform to its wicked ways. This makes obedience to God's will for him difficult. Ellul quips, “The fact of living in the world, from which we ought not to escape, is a stumbling block for our faith” (p.9). Second, the reality of sin also renders the Christian weak and ineffective in bearing witness for the truth of the gospel of Christ. Third, we may also add to the equation the devil himself, completing the number of the believer's age-old arch enemies, namely, the world, the flesh and the devil. Ellul is aware of these enemies when he writes,

Living in the world we are living in the domain of the Prince of this world, Satan, and all around us we constantly see the action of this prince, and the result of the state of sin in which we are all placed without exception, because in spite of all our efforts and our piety we share in the sin of the world. We are involved in it because in spite of our faith we are and remain sinners; we are also involved in the sin of humanity through the various “orders” of life created by God, so that when a person of my family, or of my nation, commits sin, I am responsible before God for this transgression (p.9).

This leaves us desperate of ourselves. However, this desperation should not make us totally discouraged. We should instead recognize that though “it is impossible for us to make the world less sinful...it is impossible for us to accept it as it is” (p.9). Thus as Christians, we must learn to live in this tension in the world, being fully aware that God calls us and equips us by His Spirit to live as His people, serving as God’s preservatives and light-bearers exactly in this tense situation. Our lifestyle that is consistent to our calling as citizens of God’s kingdom brings genuine transformation that the world needs.

In terms of concretizing this Christian lifestyle, Ellul observes that this is not all about techniques. The techniques which the world propagates will not foster real change in man or the society where he lives in. This is because man has this mistaken idea that with modern technology comes transformation. What modern technology has actually accomplished, according to Ellul, is that it helped shift our focus from end to means. Rather than thinking of what is good and just, and what brings peace and order to society, people start to think about how to make things work and how to do things efficiently. These have become man’s preoccupation.

This shift of mindset somehow affected many Christians. Thus instead of influencing society by being the salt of the earth and light of the world, Christians try to seek influence using social, economic and political means, thinking that these powers would accomplish the Christian task. By doing so, Christians have resorted to the means which natural man uses.

But no matter how hard the natural man tries to transform society and to make it a better place to live using man-made techniques, the result is always further destruction, decay and deformation of the society. The natural man, regardless of his ingenuity in creating technology, whether social, political, or economic, is totally hopeless in his attempt to promote lasting change in the world. The reason of course is that, the modern natural man employs strategies that only address the external issues of life, leaving the internal, most basic issue and need of the individual and society unmet. Thus at the end of the day, technology and mass media further enslave the sinful man rather than liberate him.

However, the power that is at work among believers is able to effect genuine transformation for every man and society that it touches. Only the Holy Spirit quickens dead spirits of men and causes them to do what is right and good, bringing personal and corporate peace, order and freedom. Ellul believes that the Christian faith alone is able to transform society not because of the Christians per se, but because of its revolutionary agent and king, i.e., the Holy Spirit and the Lord Jesus Christ. When the kingdom of God is lived out faithfully by sinful men who are led by the Spirit of God, following their Lord and King, genuine revolution takes place in this fallen world.

Thus Ellul can say, “Whatever work is undertaken by man does not reveal its meaning or its value save in Jesus Christ and through the Holy Spirit” (p.102). He adds, “If Christians have a special mission here [on earth], it is due to the fact that they are witnesses to an event on which all other events are based, an event which took place in history, and an event which sums up and guarantees all other events, personal or historical, and renders history and life irreversibly. This event is the intervention of God in the course of human history, it is Jesus Christ” (p.108).

The book does not really offer concrete easy-steps to readers in terms of prescribing a lifestyle for Christians to follow in order to be the salt of the earth and the light of the world. The author himself admits this when he writes, “My aim was not to give ready-made solutions, but only to open the way for a work of the renewed church” (p.113). He nevertheless gives suggestions as to what Christians should bear in mind as they seek to live the reality of God’s kingdom out in the world as individuals and as body of believers, the church.

One of the things he points out is that we Christians must be aware of our weak or abstract, if not dead, witness-bearing of the power of the gospel of Christ before the watching world. The reason why the world is in such a mess is partly because Christians have forgotten who they are and why they are in the world. Additionally, they have abandoned the powerful means which God has entrusted to them, i.e. the gospel, which is the power of God for the salvation, in all its aspects, of those who believe.

Further, Ellul shows that if Christians are to effect radical change in the world, they have to take their identity and calling seriously, engaging themselves in ordinary human activity, proclaiming the gospel to the world both in meaningful words and kind deeds. In order to actualize this transformation, Ellul points out that Christians themselves must have been, first of all, transformed by the renewing of their mind, which the Holy Spirit alone can do by the Word of God.

I think Ellul’s analysis of the culture is right on target. While he is not against technology per se, he is denouncing the increasingly destructive influence and control of modern technology not only on Western civilization but particularly on the Christian faith. His observation of our failure as Christians to live out our identity and mission in the world is also quite indicting. While he prescribes no easy solutions, his critical thought helps us to think deeply our life and lifestyle before the watching world.

I would not fault Ellul for his lack of suggestions on how to address the Christian dilemma in the world. From my other readings of his life and writings, I came to realize that he tried to live out what he taught and preached. He was actively involved both in the church and the society, serving as a consultant to the Ecumenical World Council of Churches from 1947-53 and was a member of the National Council of the Reformed Church in France. He also had a long academic career and participated in local civic affair where at one point he served as Deputy Mayor of his hometown in the mid-1940’s. Finally, he was also involved in ministering with many troubled youth and drug addicts.

If there is anything that he accomplished in this book it is the fact that he reminds us that faith and obedience in the living and loving God who called His people out of slavery from sin and worldliness by His Spirit constitute our best weapon to let the kingdom of God in Christ be seen and felt by the world.

Building Strong Christian Marriages

(A message shared at Harold's and Pam's wedding based on Ephesians 5:22-33)

Many of us, if not all of us, would agree that “When marriage is founded on God’s Word, it is more enjoyable, more fulfilling, even though misunderstandings and mistakes exist.” The trouble is that many marriages – even by couples who are professing Christians – are not governed by God’s Word and the consequences of this are tragic.

What I’ve just read from Ephesians 5 is one of the clearest guidelines and most life-transforming passages in the Bible pertaining to marriage. And marriages founded on the Word of God are strong and healthy, not without problems, of course. And a healthy marriage makes a healthy home.

But you and I know that although we know these things pertaining to marriage, it doesn’t automatically follow that our marriages will turn out healthy and strong. I am aware that many Christian couples here – whether you are living consistently your faith or not – are hurting and are bearing the realities of our sinfulness and imperfections. We still live in this body that continually battles against sin. And so our attempts to build strong marriages are always hindered and many times end up a failure.

But there is hope, right here, in the Word of God. In this section of the book of Ephesians, the apostle Paul focuses on the implications of the Christian faith for the home, which is the basic unit of society. And it begins with marriage. In other words, in this passage, the Lord calls His people to be imitators of God in marriage.

Let us briefly consider two things on how to be imitators of God in marriage. First, we will consider the responsibility of the wife. Then, we will look at the responsibility of the husband.

A. The Responsibility of the Wife (5:22-24)

According to Paul, what is the specific God-given responsibility of the wife? Verse 22 says, “Wives, submit to your husbands.” The word translated "submit" means literally ‘to rank oneself under another person.’ It indicates an attitude of humility and a willingness to follow the leadership of others that manifests itself in outward actions.

Therefore, the passage essentially indicates that the wife is to joyfully and obediently follow the leadership of her husband whose God-given role is that of headship over the family. So Pam, as you enter into this marriage relationship, do not forget that your main responsibility as a wife, according to the Word of God, is to joyfully and obediently follow the leadership of Harold.

Let’s read v. 22 again. Now v. 22 also says submit ‘as to the Lord.’ What does it mean that wives ought to submit to their husbands "as to the Lord"? Well, it simply means that the wife is to willingly submit herself to her husband in the same way that she would submit herself to the Lord Jesus Christ. This means the "Christian wives’ submission to their husbands is one aspect of their obedience to the Lord." For you wives, this submission would include among others:

1) Displaying a heart of commitment and dedication to your marriage and family. Mga asawa, ang inyong pagtahod sa inyong bana molangkob ug 'commitment' ug 'loyalty' sa inyong kaminyuon ug sa inyong pamilya.

2) Secondly, this submission would also include assuming the posture of complete trust in and support of your husband’s leadership. Sa ato pa, mga asawa gikinahanglan ang inyong pagsalig ug pagsuporta o pagpaluyo sa inyong mga bana.

So Pam, you should recognize and respect Harold’s divinely mandated role as leader of the family, just as Paul tells us in v. 23 that the husband is the "head of the wife" in the same way that Christ is the "head of the church." What this means is that the husband-wife relationship follows the pattern of Christ’s relationship to the church, which is His bride. In other words, the church’s relationship with Christ is the model for the wife in her relationship with her husband.

This also means that the leadership of the husband provides stability, authority, protection, provision, and leadership for the family unit. This is patterned, of course, after the headship of Christ, who provides stability, authority, provision and leadership for the church.

Also, this indicates that the scope of the wife’s subjection is comprehensive and it extends to "everything" pertaining to their marriage and family relationship (v.24).

It is also important to note that this passage does not teach that the wife is of lesser worth or value than the husband. The distinction between the husband and the wife is set forth in terms of role, not value. Likewise, this passage does not teach that the husband is more important than Christ. While the husband stands in the role as head of the family, he too is the servant of Christ and is to live and conduct himself as Christ’s servant in the home.

So what is the point of this passage? The marriage relationship is the most beautiful picture of the spiritual relationship between Christ and His church and is, therefore, a sacred and holy institution. In fact Paul expresses this fact in verse 32: "This is a profound mystery – but I am talking about Christ and his church." In God’s divine wisdom, He chose marriage as the perfect picture of Christ’s relationship with the church, because marriage is the most intimate human relationship.

Therefore, the wife’s role of submission is the most important thing a woman can do. While this might be controversial to modern ears, it is nevertheless true that the role of wife is a holy and high calling before God. So Pam, I would like to reiterate it, to submit to your husband’s God-given role as the head is a holy and high calling before the Lord. This is your main calling. You should not be afraid to show your submission to Harold for in that way, you also obey the Lord, regardless of how you feel or what problems arise.

The role of the woman, then, is to manifest the type of submission to her husband that will resemble the church’s submission to Jesus Christ. Thus, our Lord Jesus Christ is most honored when the wife truly submits to her husband, “as to the Lord.”

B. The Responsibility of the Husband (5: 25-33)

Now, if the wife’s responsibility is captured by the word “submit”, the husband’s responsibility is centered on the word "love" (v. 25). Briefly let’s note some features of this love in the text:

1) This love is totally unselfish being patterned after Christ’s self-emptying life for unworthy sinners, like you and me (v.25). Christ knew that He was giving up His life for sinners, not for righteous people. When Christ showed His love to us, He sees nothing good in us. In fact, He sees us as sinners – helpless sinners, unworthy sinners. Yet He unselfishly gave Himself up for us. Aside from being unselfish…

2) This love is constant and is not subject to changing times or circumstances. This kind of love, in other words, is faithful. So Harold, your love to Pamela must remain – even if she loses her beauty and appeal. Even if at times she fails to submit to you. Your love, like Christ, is to be constant.

So our question here is: How did Christ love the Church? To what extent did He love His bride? Note the phrase in v. 25 "just as Christ loved the church and gave Himself up for her." This kind of love indicates: First of all, a self-sacrificing love (v.25), which finds its ultimate expression upon the cross – "[Christ] gave himself up for her." In other words, Jesus paid the debt that the Church could not pay. And what was the debt? Sin. And what was the payment? Death. All of us have sinned. We ought to pay for our sin. But we cannot pay for our sin. Only the perfect sacrifice of Christ is the acceptable payment to God.

And Christ willingly and sacrificially died on behalf of His bride, bearing upon Himself the consequences of His bride’s sins. Christ paid for the debt that we cannot pay, so that in Him, and by faith in Him, we can joyfully live in eternal union with Him, just like being married with Him forever.

Likewise, the husband must love his wife enough to be willing to die for her. But practically speaking, husbands, do you patiently bear the consequences of your wife’s foolish acts and failures? Do you ‘sacrifice’ for her? Do you die to your pride just to take responsibility of your wife’s troubles?

Second, this kind of love is an up building love (v. 26). What do we mean? This love have the wife’s best interest in mind with particular attention given to her spiritual needs and Christian development – "to make her holy, cleansing her by the washing with water through the word" (v.26). The husband should display his love for his wife by constantly building her up and encouraging her in her walk with Christ.

That’s how Christ relates with His church. He works for our improvement, our welfare, our holiness. Christ protects and preserves the Church until the day that she will be fully united with Him in the new heaven and the new earth. So in a very real sense, Harold, as the designated "head" of your wife, you are personally responsible for the spiritual well-being of Pamela and, God willing, your children. So would you commit yourself to help Pam to grow spiritually? Would you pray for her and with her? Would you teach her and set as an example for her what it means to be a true follower of Jesus Christ?

Third, this kind of love is an affectionate love (v. 29). Affectionate love "feeds" or “nourishes” and "cares for" the wife. This love keeps her warm. Again, this feature is perfectly displayed in Christ’s love for His bride. Note the interesting way that Paul illustrates his point in v.29.

So husbandly love should be passionate, tender, fulfilling, practical, and attentive at all times. So Harold, and all the husbands here, would you be caring and tender to your wife? Would you seek to be close and be one with your wife by being gentle and affectionate with her?

To us husbands, we are called to the solemn task of providing the family with a living example of authentic love. It should be obvious by now that if husbands truly love their wives just as Christ loves the Church, wives would have no problem submitting to their husbands.

I think you would agree that at those times when the husband mirrors the loving leadership of Christ, the wife’s submission will positively enrich her womanhood. Thus, ‘each one of you must love his wife as he loves himself, and the wife must respect her husband’ (v.33). This is how we live godly lives and become ‘imitators of God’ in marriage.

But you and I know that this ideal in marriage and home is not easily achieved. Certainly the basic hindrance to the achievement of healthy and strong Christian marriages is our sinfulness. We talked about this in our counseling sessions.

So if you desire to build and experience a strong and healthy marriages and family, you need to come to Jesus Christ. Not just now, but always. Christ alone breaks down barriers. He alone reconciles you and me with God. He alone reconciles us with one another. He alone cleanses us from our sin. He alone gives us the Holy Spirit who produces in us the fruit of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Christ alone gives you, Pam, the Holy Spirit, who enables you to submit to and respect Harold ‘as to the Lord’. And He alone gives you, Harold, the Holy Spirit, who enables you to truly love Pam just as Christ loves the Church.

When both husband and wife faithfully fulfill their responsibilities in marriage according to God’s Word, marriage may not be perfect, yet it would be more enjoyable. It would be more satisfying and God glorifying! God bless you and your marriage, Harold and Pam!