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!

Practical Considerations Concerning Home schooling

(This is a portion of an article written by Mr. Slabbert Le Cornu of South Africa about Homeschooling. The whole article is available at http://www.spindleworks.com/library/slabbert/ezera_nov.htm)

It is important to mention that home schooling does not mean that the parents must be the only teachers, but it does mean that the parents are the primary educators and instructors, who then can call for help and assistance with the subjects and skills they are not qualified to teach. But with all the means and technological possibilities that are at our disposal today, it is for the average covenant parent possible to do mostly or even all of the teaching for the primary grades.

When our parents once more take upon themselves this noble task, we will have one more possible practical advantage,...at our disposal, which could specialize in training parents how to instruct their children, and at the same time also offer special subjects and courses for the children.

Home schooling promotes greater responsibility by the parents for the development of the children. It is also not as costly, for there are no salaries to be paid, school buildings are not needed, etc. Parents can give more and better attention to individual needs, while each child can take the time it needs to learn the lesson, without keeping other children from further progress. Parents and especially mothers will be compelled to remain students, of both God's Scripture and of Nature, a task that was very much left to the Pastor and the Teacher.

The role of Mother as homemaker and educator of the children is then again appreciated and emphasized, for home schooling demands hard work, much studying and sacrifice, but the results are greatly blessed. Furthermore, a parent can only teach the law of God to their children, when this is part of their own heart and life (Deut. 6: 6); it is also true that parents can maintain better discipline and authority over their own children. The method of home schooling demands more independent studies from the child, and prepares them better for after school training. Tests in the U.S.A. have proven that home schooled chidren mature faster, socialize better and are more responsible than children from ordinary schools.

Finally we can mention that the very demanding church activities, school activities, and pressures from society, have taken their toll of family-life. From this individualism has sometimes sprung up to the point that each member of the family has its own program and agenda, and so they begin to live beside, but not with each other. Home schooling can be instrumental in bringing the covenantal life back to the family, back to its rightful place, thus better serving the Church of Christ, and the propagation of His Kingdom over all the earth (Is.59:21).

Introduction to Christian Worship: A Review

(This is my review of Dr. James F. White's Introduction to Christian Worship as part of my reading requirement in Liturgics class)

For many of us knowledge of our Christian heritage goes back no further than the beginning of our own local church or particular denomination. This is a sad state of affair because it leaves people unappreciative of, even feels disconnected from, their own rich history and heritage. In this book, Professor James F. White does a very fine job of providing his readers with a comprehensive view of how and why Christians worship God throughout Church history.

Aside from the fact that the book is teeming with reliable materials on the history and development of Christian worship, White also has some good insights about Christian worship in every chapter. His survey on the definitions of Christian worship by famous theologians from the main branches of Christianity is truly helpful for someone who tries to work on a definitive explanation of Christian worship. Those definitions are good places to start with in understanding the concept at hand.

The author's discussion on the various Biblical and non-Biblical words that relate to and express worship is also enriching. Every word opens up an aspect of worship that deepens one's knowledge and understanding on what it means to worship God in Christ. One can find also some real gems in this book in terms of quotes and concepts that describe and explain the nature and purpose of Christian worship from the works of the Church Fathers, some Medieval scholars, Reformers and Post-Reformation writers. Likewise, the author is quite keen in pointing out the historical turning points and existing variations of these particular acts of worship among Christians in a pastoral and sensitive way.

I think, this book's major feature, which is the presentation of many facts and ideas, is its one unavoidable weakness. Any author who decides to survey such a large amount of material must necessarily limit his discussion of each topic. While the book offers excellent introductory surveys of the history and development of Christian worship within the main branches of Christianity, it cannot go into great detail to include all the varieties of practices of almost all groups, especially within the Protestant tradition where thousands of denominations exist.
For example, a Southern Baptist minister or an Evangelical Free layman may not be able to appreciate thoroughly the author's discussion for the fact that his denomination is not well represented throughout the book.

Another feature of the book that may also become its liability is the author's view of and tendency toward ecumenism. There are instances that leave the impression that the ultimate norm which Professor White follows in the practice of Christian worship is not the Holy Scripture but the consensus of the community of believers in a given denomination or tradition.

Rather than passionately calling his readers to seek to reform their worship to continually conform them to the rule or regulation of Scripture, for several occasions in his pastoral challenges he summons his readers to make decisions according to what is acceptable in their traditions. I understand that sensitivity in issuing challenges in the area of liturgy to people with diverse traditions is a virtue, yet I feel that he should have issued an equally strong challenge to his readers to evaluate and restructure their worship practices not only according to the cultural and denominational approval but more so in a Biblical manner.

For the most part, I like the way Professor White has written this book. I admire his desire to provoke some sense of pride and appreciation among Christians of different backgrounds through his comprehensive introduction of the history and development of Christian worship. I would suggest though that readers should examine his books with critical mind because of his bent toward ecumenism. Ecumenism has a place among Christians but it should be one that seeks to promote the truth of the Scripture and upholds its authority in matters of doctrine and practice.

Christians, especially ministers, who read carefully this book must be enlightened of the richness of the history of Christian worship. Since this book opens up streams of information, I would not be surprised if they would start to reflect and evaluate their own worship practices. Hopefully, they would learn to appreciate and understand the liturgy of Christians outside their tradition. Best of all, through this process they would be able to synthesize the historical and conceptual data presented, come up with brilliant conclusions that are Biblically informed in order to make one's acts of worship more meaningful to the congregation and glorifying to God.

(For more information about the book, you may check this out: http://www.amazon.com/Introduction-Christian-Worship-James-White/dp/0687091098/ref=cm_cr-mr-title)

Receiving the Word of God

"And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers" 1 Thessalonian 2:13.

Every time Paul remembers how the Thessalonians accepted and treasured every gospel truth he shared to them, he can't help thanking God for such a response. Of course, we are aware that Paul's evangelistic sermons were done by the power of the Holy Spirit. It was the Holy Spirit who opened the hearts of the Thessalonians, both Jews and God-fearing Greeks, to believe and appropriate the Word of God. And that's the occasion for Paul to say, “For this reason we also constantly thank God...”. God, through His Word and Spirit is at work in them.

Through Paul's bold gospel proclamation and by the power of the Holy Spirit, coupled by their exemplary lives, the Thessalonians eagerly embraced the Word of God. They were persuaded by it (Acts 17:4), believed its truth claims, appropriated its wonderful promises, and recognized what it really is, the “word that comes from the mouth of God” and not mere words of men. That Word, I tell you, has changed them and their lifestyle.

This is very important to us as 21st century believers. The Word of God in this passage in one sense can mean the whole Bible in its written form handed down to us. It can also mean the body of doctrines that summarizes the whole Biblical teachings on God, Christ, sin, salvation, second coming and other important truths of the Christian faith which we received from our forefathers in the faith.

Amazingly, the faithful preaching of God's Word every Lord's Day can also be denominated as the Word of God, as the Second Helvetic Confession, Chapter 1, declares, “Wherefore when this Word of God is now preached in the church by preachers lawfully called, we believe that the very Word of God is proclaimed, and received by the faithful.”

We who are deeply convinced of the power of God's Word ought to be involved in getting that Word out to the world, one way or another. We are not just talking about sending missionaries overseas, though that's part of it.

We are talking about that sense of burden and faithfulness to witness both in word and in deed to our neighbors and friends. These neighbors may have been struggling for years in life and they do not have the same hope and comfort that you have in Christ. They may have never heard about the power of God’s kingdom and the rule of King Jesus. If you go out as a friend and share the good news of Christ, both in your word and action, they might be able to taste God’s goodness, which you have been enjoying.

As one with Christ, we have the ability and resources to make that Word visible to our friends. It may start by becoming really acquainted with them and showing genuine interest in asking and listening to them. Before you know it, God may have been working in the heart of that neighbor-friend and he might just hold on to every word of God you share to him.

It is a sad situation to behold when churches that bear the name of Christ reject the Word of God and regard it as mere words of men. An equally distressing phenomenon is the disinterest of the Bible and its doctrines by many professing Christians. Instead of listening and learning from the Word of God, they lean their ears and set their minds on various ideologies and philosophies to satisfy their own selfish curiosity. Pulpits and airwaves in this county and all over the world have become venues for selling watered-down gospel and management techniques of how to grow a church.

Of course, you don't want that to happen to your and to your church, do you? But once you start neglecting the faithful preaching and teaching of God's Word you are heading for that direction, too. Once you do not diligently guard what you hear from the pulpit and church classrooms, seeds of falsehood or different gospel, which is not a gospel at all, will creep in.

Disregard of God’s Word may also manifest in your failure to find regular time for Bible reading and meditation, much more to apply the truth that you know. It could even be seen in your casual and frivolous attitude toward sin.

The way to accept and embrace the Word of God as the Thessalonians did is by, first of all, longing and thirsting for the pure preaching of God's Word every Lord's Day. Preaching of God’s Word is of primary importance for God’s people. As you let that preached Word saturate your mind you will be constrained by the Holy Spirit to act in obedience to that Word. As you patiently read and study that Word and let it regulate your heart and mind, God will show how great your sins and miseries are.

Then He will lead you to confess and repent from certain sins that you've been committing over and over. That Word of God gives you the grace to abstain from doing something immoral and destructive, like hurting your spouse, dishonoring your parents, slandering your brother, abusing your freedom in Christ or even blowing your top.

Parents, how many times have we committed foolish mistakes by flaring up in front of our children, which could have been prevented if we hide the Word of God in our heart? Or how many young boys and girls could have obeyed mom and dad promptly and nicely if they just let God's word that says, “Honor your father and your mother” or “Do all things without grumbling” dwell in their heart.

Acceptance of God's Word would be evident in our lives when we start memorizing, meditating and living that Word out daily that it becomes part of our daily thought and conversation with others. As we let the Word of God linger in our mind and heart that Word will come out in our praying, in our encouraging and even in correcting in love of our fellow believer.

By filling our minds with Scriptures, praying with Scriptures, singing the Scriptures and walking according to the Scriptures, we will be faithful recipients of the Word of God. That Word will come out naturally in our behavior and lifestyle. How serious have you been taking the Word of God?

ON ALLEVIATING POVERTY

INTRODUCTION

I am aware that different people understand poverty differently. Everyone has his own concept of poverty because we see images of ‘poor’ people on television and internet every day. We daily hear their stories and situations over the radio and so we recognize the ‘face’ of poverty. Images and stories have power to create a certain concept in our mind shaped by our own unique personalities, experiences, backgrounds, cultures and thought processes.

However ‘we need to begin by reminding ourselves that poverty is the condition of people whom we describe abstractly as “the poor”.’ One definition of ‘poor’, for example, states that they are ‘those who barely survive. They struggle to obtain the necessities of life.’ One may consider poverty simply to be short of money or wealth. Another may associate it with hunger, malnutrition or homelessness. Still others may see it as a curse or bondage wherein one is bound and destined to suffer for the rest of his life.

Since there are so many ideas floating around us about poverty, we need to understand it and how we think and feel about the poor. How often do we tend to view the poor as a bunch of helpless people who need our money or goods? When we start thinking about them this way we give ourselves permission to play ‘god’ or ‘messiah’ in their lives.

This article is a shorter version of a paper I wrote way back in 2006 as part of my requirement in Pastoral Care and Counseling course. Here I briefly survey the Bible’s view on ministering to the poor. Then I’m proposing some courses of action in caring for the poor which individual Christian, families and even pastors could easily do.

A BRIEF BIBLICAL SURVEY ON MINISTERING TO THE POOR

Here I will try to summarize the Scripture’s view of and concern for the poor and the needy.

The expressed will of God in the Mosaic covenant regarding poverty is summarized in Deuteronomy 15:4. God says, “But there will be no poor among you; for the Lord will bless you in the land that the Lord your God is giving you for an inheritance to possess…” This revealed will of God is deeply rooted in his goodness toward his people and his mercy toward the pitiable who looks to him as their only hope and help. While poverty is a social reality throughout history it is never idealized. The Scripture teaches that poverty is a need, a distressing situation and a form of suffering. This is not delightful in the eyes of God for even in creation, before man fell into sin, he provided man with everything he needs in order to glorify God and enjoy life in His presence (Gen. 1:29-30; 2:16).

But although God’s will on poverty is clear, its realization is conditioned by the people’s covenantal obedience to God. Deuteronomy 15:5 continues, “if only you will strictly obey the voice of the Lord your God, being careful to do all this commandment that I command you today.” These commandments are embedded in many Old Covenant institutions and principles such as the observance of Sabbath (Ex. 20:6-7), the gleaning principle (Lev. 19:9-11; Deut. 24:19-21), Jubilee year (Lev. 25:39-43), Sabbatical year (Ex. 23:10-11), the law on credit (Ex. 22:25; Lev. 25:35-36), the law on wages (Deut. 24:14-15), the special tithe for the poor (Deut. 14:28-29; 26:12-13), and many more.

Knowledge and faithful obedience to these laws mark the person as one who fears the Lord and is righteous before his eyes (Prov. 29:7; 31:9). But unfortunately Israel failed to keep them when they settled in Canaan and as a result “there will never cease to be poor in the land” (see Deut. 15:11).

These laws also were among the grounds for the charges brought by the prophets against Israel. They did not promote and protect the rights of the poor around them. According to Isaiah true piety includes care for the poor and genuine fasting includes sharing bread with the hungry (58:1-10). This teaching is echoed by James in the New Testament when he said, “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world” (1:27).

God’s expressed will for the poor was never fully realized in history, but it became the basis for the prayers of the righteous for the hope that it would become a reality (Ps. 9:18; 132:15). Consequently, God’s will that there be no poor in the land continues to be mandated for the church, the ‘new Israel,’ as the obedience required by the kingdom of God that has been and will be given to those who acknowledge him as Lord and King (Luke 12:32-34).

In the Gospels, Jesus not only identified himself with the poor and the needy but also cared for them. In fact the Gospel writers present Jesus as the fulfillment of the hope of the poor and the needy when he inaugurates the kingdom of God in his person and work as the Lord’s Servant (Lk. 4:18-19; Mt. 11:2-5; cf. Isa. 61:1f.). He maintained the Old Testament teaching that the way of righteousness includes caring for the poor and his disciples assumed that this was so (Mk. 10:18-21; Lk. 18:22; Jn. 13:29). He strongly admonished his disciples to look for the poor (cf. Lk. 11:41; 12:33). In his epistles, Paul was consistent in urging the churches to give to the poor (Rom. 15:26-27; 1 Cor. 16:1-4; Gal. 2:10). James in his letter also emphasized that discriminating between the rich and the poor is both a sin against God (2:9) and an insult to the poor (2:6).

Ultimately the problem of poverty will cease and poor people will be no more when Christ will consummate his kingdom in his second coming. Until then the church’s responsibility remains to take care of the poor, the needy and the orphans around them.

HOW DO WE CARE FOR THE POOR?

Our ministry as a church toward anyone who is in need must be motivated first and foremost by the love of God and love for our neighbor (Mk 12:28-31). This is the summary of God’s law. Just as God has blessed us with his goodness and mercy so also our work among the poor and the needy must be characterized by grace, compassion and kindness. The help we extend to the poor should be an expression of our gratitude for the manifold blessings God has given us in Christ by the power of the Holy Spirit.

Biblically and historically this is always the case. Ministry to the poor springs from the fact that the church throughout redemptive history has been called by God to minister to the poor not only because this is the right posture to receive his blessing but also because God’s undeserving grace constrains the church to be generous and compassionate. This generosity is first extended to but not limited within the covenant community, the church (Lev. 25:25; Gal. 6:10). Then our generosity should also go to those outside the church, the non-believers: (1) neighbors in need (Lk. 10:25-27); (2) strangers or sojourners within our gates (Lev. 19:10; 23:22; Mt. 25:25, 43); and (3) enemies, on the basis of God’s benevolence to them (Mt. 5:45; Lk. 6:32-36).

The church’s responsibility toward the poor can be summarized as “Word and good works.” James writes to the believers, “If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead” (2:15-17). The Belgic Confession also declares that the first mark of the true church is the faithful preaching of the pure doctrine of the gospel and that her members are known with their love for the one true God and their neighbors (Article 29).

I understand that there are many ways to care for the poor in our community as a church and individuals. Some churches and individual Christians have attempted to address the problem of poverty – including its roots (like injustice, oppression, exploitation, etc.) and its consequences (like malnutrition, hunger, homelessness, illiteracy, etc.) by getting involved in socio-political arena.

Two prominent examples of individuals in history who promoted the cause of the poor are John Calvin and William Wilberforce. The former, being a pastor and a theologian, led the Reformed church in Geneva in putting into action many social and economic reforms in the city. Calvin not only taught godliness and holy living but also good economics and work ethics. He promoted godly education to prepare the children for ministry and involvement in the civil government. The latter, being a parliamentarian, advocated for the abolition of slavery in 18th century England. Wilberforce’s effort to outlaw slave trade and slavery was finally rewarded by God after more than 30 years of patient and persistent introduction of anti-slavery legislation year in year out in the British Parliament.

While examples like that of Calvin and Wilberforce have widespread and dramatic outcome in society, my proposed church involvement in alleviating societal poverty in this article is rather modest and common every day participation. Every conceivable act of service by the church and her members toward the poor people can be classified either by ‘Word’ or ‘good works.’ The ministry of the ‘Word’ includes preaching and teaching, evangelism and discipleship, while ‘good works’ entails generous charitable giving, relief work, training and education, volunteer work, and many other ways.

Word and good works must go together as we reach out to the poor and needy. The Great Commission involves not only the proclamation of the gospel and training the people unto holiness but also the observance of all that our Lord Jesus has commanded, which include feeding the hungry, clothing the naked and visiting the sick and the prisoner for his name's sake (Mt. 25:34-40). We should not only minister to the poor in terms of telling them that they are sinners and need to be reconciled with God through Christ but also in terms of providing them food to eat, clothes to wear, and job or skills to earn their keep.

Assuming that the church does her job in the faithful preaching of the Word of God, the things that church members could do as acts of mercy for the poor are captured in this amazing passage from the 4th century Apostolic Constitutions. In this collection of apostolic teachings the churches are instructed to provide: (1) to the orphans the care of parents; (2) to the widows the care of the husbands; (3) to those of suitable age, marriage; (4) to the artisan, work; (5) to the disabled, sympathetic response; (6) to travelers, a house; (7) to the hungry, food; (8) to the thirsty, drink; (9) to the naked, clothing; (10) to the sick, visitation; (11) to the prisoner, help…(12) to young, assistance that they may learn a trade. These apostolic commands are not that hard to apply in our context.

Regarding pastoral responsibility toward the poor, I think Thomas Oden’s insight on this is not a bad place to start. Oden, an American Methodist pastor-theologian who has been converted from liberalism to ‘classical Christianity’ after reading the church fathers, has written in his book Pastoral Theology a sound advice for pastors and elders on taking responsibility in ministering to the poor. He said,

In seeking to understand pastoral responsibility to the poor, pastors do well to begin with serious self-examination of their own attitudes, class interests, biases, potentially idolatrous relation to personal wealth, and temptations to exaggerate the importance of possessions for genuine happiness.

This self-examination according to Oden may be a difficult one for it involves honest assessment of the things that really matters to us. Reality sometimes hits us that our own attitude toward God and self are simply informed by our own intuition and not based on the knowledge of God. We need a good dose of self-examination that would lead to self-transformation, by the grace of God. It may mean to adopt a moderate lifestyle (Heb. 13:5), to learn to be content in every situation (1 Tim. 6:6), or to learn to give sacrificially without neglecting our own needs and the needs of our family. If we are to minister effectively to others we must learn to be self-disciplined and generous but not neglectful to the point that our families or we ourselves become a liability or burden to others.

Sometimes it is lamentable that our concept of the poor is simply shaped by the images we see in the television detached from the real world of the poor and the oppressed. What this means for individual Christians, and especially for pastors, then in terms of the ministry to the poor is to learn and to have firsthand experience of the situation of the poor themselves. We need to go out where the poor people live in order to see in their faces the pain they try to hide, listen with their voices the needs they aspire, and feel their sufferings behind every sigh they sound. With this kind of experience a minister will be able to identify the real issues involved and can start an intelligent course of action that would truly help the poor, either those in his congregation or those outside.

Firsthand experience of poverty will not only help minister in identifying its real issue and sympathize with the poor but also it can deepen his teaching and preaching ministry in his congregation, emphasizing the importance and urgency of obeying Christ in caring for the poor and needy. He should also patiently teach the congregation until every family and individual, if possible, will be moved by the grace of God to own the responsibility and start engaging themselves in actual outreach or relief work among the poor.

In his letter to the Roman Christians Paul made mention of his relief work for the Jerusalem church. The relief or gifts came from the Gentile churches in Macedonia and Achaia for, he said,

Macedonia and Achaia have been pleased to make some contribution for the poor among the saints at Jerusalem. They were pleased to do it, and indeed they owe it to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings (Rom. 15:26-27).

When one body of believers is in need and another body of Christ responds in generous giving, the Lord is pleased and the whole body is edified. Pastors play a significant role in effecting this ministry among needy brethren. The recent calamity that hit the Philippines in November 2013, Super Typhoon Yolanda (International Name: Haiyan), has moved many pastors and churches in the Philippines and all over the world to send aid and meet the immediate need of millions of families devastated by the typhoon. Emails from pastors and mission agency heads from various churches and denominations from North America has reached my email inbox asking how they can help the people affected by the calamity. They responded well to the needs of the poor and needy in our country. As a result many thanked the Lord and those who were skeptical to gospel preaching have started listening to God's Word.

So the minister should preach, pray for, and practice generosity and compassionate giving until the church actively seeks to help people in need. Like the Samaritan in Jesus’ parable who rescued the dying man on the road to Jericho, the church should learn to pray and look for opportunity to do the same (Lk. 10:37).

If the church does not have a concrete ministry yet that meets the need of the poor and needy in the community, I think the pastor can initiate that ministry together with the elders and deacons. They can take smaller steps at first but should aim at establishing a more orderly and systematic approach of helping the poor, first in the congregation, and then to the community where the church is located. Again needy people in the church community should be the priority but not the only recipients of the aid. Maybe the church can set up a steady fund for benevolent purposes or gather all kinds of stuff from church members who have more than enough that can be given to the poor members of the church and the community.

While doing this, a team led preferably by a deacon should also be assigned to investigate facts like: 1) who are the most needy people in the church and the community; (2) what are their needs; and (3) what can the church do and cannot do with the situation. Then the team could analyze, summarize, and communicate their findings to the whole congregation for prayer and consideration.

Then if the church decides to embark in a concrete and regular ministry to the poor, I think, the idea of working with other local congregations or even with a non-government organizations with the same concern should also be explored. In all of these dynamics, the minister though should not neglect his primary ministry of the Word, the sacraments and prayer.

CONCLUSION

Blessing is promised to those who care for the poor and the needy for “he who is kind to the poor lends to the Lord, and he will repay him for his deed” (Prov. 19:17). Our Lord Jesus echoed the same note when he related the parable of the sheep and the goat saying,

Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ Then the righteous will answer him saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? 39 And when did we see you sick or in prison and visit you?’ And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me’ (Matt. 25:34-40).

The church, as God’s covenant community should take the lead in doing every good work to mete out mercy, justice and truth. The famous Dutch theologian Abraham Kuyper said,

Jesus set apart and sent out his church among the nations to influence society in three ways. The first and most important influence was through the ministry of the Word…. The church’s second influence was through an organized ministry of charity…. Third, the church influenced society by the equality of brotherhood – in contrast to differences in rank and station…. Indeed, as a direct consequence of Christ’s appearing and extension of his church among the nations, society has been remarkably changed.

For the sake of our Lord Jesus Christ and for the good of the poor, especially those in the covenant community let us learn to open our hand to the poor and lend them sufficient for their need, whatever it may be (Deut. 15:8). The Lord summons his people in Deuteronomy 15:10 to be generous to the poor when he said, “You shall give to him freely, and your heart shall not be grudging when you give to him, because for this the Lord your God will bless you in all your work and in all that you undertake.” As members of God’s family in Christ Jesus let us therefore hear this Word of the Lord and rejoice in his promise.