Case for the defence • Out of the pit • Church directory

october 2000

PHO

TO

GRA

PH C

OU

RTES

Y O

F ED

ITIO

NS

HA

NN

IBA

L

THE CORINTHIAN CRISIS REVISITEDPASTOR & PEOPLETHE CORINTHIAN CRISIS REVISITEDPASTOR & PEOPLE

POSITION OF LECTURERIN BIBLICAL STUDIES – NEW TESTAMENT

The Presbyterian Church in Queensland is engaged in and committed to the ongoing development of a flexible, top quality training course that is attractive to people training in ministry. This will incorporate flexible delivery modes enhanced by modern technologies.

Integral to this is the role of Lecturer in Biblical Studies – New Testament.Accordingly, the Committee on Ministries Training invites applicants for this position,

which is full-time and commences 1st Jan 2002, for an initial term of five years.Applicants must hold a research Master’s degree or higher in New Testament, and

preferably have pastoral and teaching experience. Applicants should provide full curricula vitae and the names of three persons from whom a written report evaluating their suitability for this

position (academically, educationally and pastorally) may be sought.Applicants must subscribe to the doctrinal standards of the Presbyterian Church.

The successful applicant may be required to teach some classes in areas other than New Testament.

REFORMED COLLEGE OF MINISTRIESA Ministry of the Presbyterian Church of Queensland

For further details please contact:The Convenor, Rev. Matthew Kim on

(07) 3300 3132 or at matkim@uq.net.au

Applications (by 30th November 2000) to:The AdministratorMr Daryl Spink8 Andalucia Street, Bray Park, Qld. 4500

plc

Expressions of InterestEnglish-Teaching PositionTalua Ministry Training Centre

Commencing early 2001APWM is seeking a replacement for Joanne Cutler,who will be coming home at the end of 2000.Position involves:teaching English to theological students and probably some theological subjects as wellTESOL training preferred

Contact:Rev Robert Benn,National Director, APWMPhone (02) 9792 1373;Fax (02) 9792 1374;email:fbenn@mas.nsw.edu.au

TMTC is a major centre for theological educationin the Pacific, and has asignificant ministrythroughout the church inVanuatu.

EDITORIAL

Switched on. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4

CORINTHIANS

Power supply . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

This age – like Paul’s – is obsessed, but has missed the switch, writes

Michael Horton.

Earthen vessels . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8

Both ministers and congregations are reshaped by the paradox of the

cross, suggests John Wilson.

Pastor and people. . . . . . . . . . . . . . . . . . . . . . . . . . . . 10

Paul’s pastoral problems are only too familiar to today’s ministers,

Paul Barnett tells Peter Hastie.

CHURCH DIRECTORY

Presbyterian churches state by state. . . . . . . . . . . . . . . 13

NEWS

Home Front . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17

Across Australia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18

World News. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19

FAITH

The case for the defence . . . . . . . . . . . . . . . . . . . . . . . 20

William Lane Craig concludes his three-part series on the importance

of apologetics.

CULTURE WATCH

Movie Watch: The Road Home . . . . . . . . . . . . . . . . . . 21

SEXUALITY

Look, no hands! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

Dan Wooding finds that no arms are no handicap to thalidomide

survivor Brian Gault.

DEVOTION

A modern ministry . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

Effective ministers use the same tools that have worked for 2000

years: prayer and the Word, insists D.B. Knox.

BOOKS

The Second Epistle to the Corinthians. . . . . . . . . . . . . . 25

Jesus and the Rise of Early Christianity. . . . . . . . . . . . . 25

Learning About the Old Testament . . . . . . . . . . . . . . . . 25

PRAYER . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .26

TOUGH QUESTIONS

Is it right for a Christian to boast?. . . . . . . . . . . . . . . . . 27

Certainly, says Russell Stark – provided we follow Paul’s example in

Corinthians.

ESSAY

Even-handed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28

Severity and mercy both come from God, without confusion or con-

tradiction, writes Peter Barnes.

A U S T R A L I A N P R E S B Y T E R I A N • 3

October 2000No. 520

THE AUSTRALIAN PRESBYTERIAN (ABN 81 498 399 755): The national magazine of the Presbyterian Church of Australia. Acting editor-in-chief: Robert Benn. Editorial committee:Robert Benn (NSW), Stuart Bonnington (WA), Peter Hastie (NSW), Guido Kettniss (Queensland), Barney Zwartz (Victoria). Graphic Design: Sandra Joynt for A&J Moody. Advertisingand subscription inquiries: Walter Bruining, PO Box 375, Kilsyth 3137; Phone: (03) 9723 9684. Subscription: $32 a year + GST; bulk (minimum of five copies to one address) $29each + GST. Overseas: $A43. Office: PO Box 375, Kilsyth 3137. Phone: (03) 9723 9684. Fax: (03) 9723 9685. Email: austpres@bigpond.com Printed: Newsprinters Pty Ltd,Melbourne Road, Shepparton 3060. Published: Monthly except January by the National Journal Committee of the Presbyterian Church of Australia; Convener Robert Benn. Opinionsexpressed are those of the contributor and not necessarily those of the PCA, the editor or the committee. Acceptance of advertising does not imply endorsement. Contributions: Submittedarticles are welcome. The deadline is the first of the previous month. Donations are always welcome. Print Post approved 34918100384. www.presbyterian.org.au

One of the big issues with which thechurch has struggled in recenttimes has been the issue of power.Power fascinates us. In the West,

the spirit of the times has been typified inmovies like Top Gun and Rambo, whichhave glorified power, success and self-reliance. However, when Hollywoodsneezes, many within the Christian com-munity go down with a cold. And nowhereis this more evident than in the way wehave allowed the world to shape our under-standing of power. The evidence of infec-tion is all around us. On the broader cul-tural front, the church is under attack forits alleged abuse of power. Postmodernistphilosophers such as Jacques Derrida havethrown down the gauntlet to Christian the-ologians by charging that all claims totruth, including assertions of the gospel, aresimply well-disguised bids for power. Thepostmodernists claim that the reasonChristianity has remained such a dominantforce in the world is not because of itsintrinsic truthfulness, but because up untilthe 20th century it has had more effectivecontrol of the universities and communica-tion channels.

Likewise, feminists such as GloriaSteinem have pointed the finger at theChurch for its male domination which,they claim, affords evidence of systemicvictimisation of women. Similarly, advo-cates of oppressed peoples throughout theworld have usually reserved a heavy dose ofcriticism for Christian agencies for aidingand abetting oppressors over the centuries.In all areas, a frequently recurring criticismabout the church and its leadership is that itabuses power. Is this so? Is the wholeenterprise of theology and Christian mis-sion a quest for power? Are the structuresof church government meant to function aslevers of power where the strong exert theirdomination over the weak? Is the Christianfaith a convenient cloak behind whichpower-hungry individuals are able to hideas they seek advantage for themselves? Thisis a pressing issue. It is certainly one reasonwhy we have focused this issue ofAustralian Presbyterian on Paul’sCorinthian correspondence. The church inCorinth was torn by divisions which arosefrom their misunderstanding of the natureof power. In his first letter to them, Paulwarns that the power of God was displayed

in the weakness and shame of the cross(1:18-31). The power struggles in Corinthhad arisen because they had forgotten thisimportant point.

Actually, we discover that the divisionsin Corinth were prompted by churchmembers who were boasting in the “wis-dom” of their respective leaders (1:12; 3:18-21; 4:6-10). That’s why Paul treats theproblem of division as symptomatic of a fardeeper issue, which is that human wisdomis unable to appreciate that God displays hisglory and saving power in the shame, terrorand weakness of crucifixion. In otherwords, Paul is reminding the Corinthiansthat their method of doing theology willalways cause division in the church becauseit assumes that the power of God mustalways manifest itself in success and tri-umph. Their definition of power is basedon worldly categories. In a church thatdefines power purely in secular terms, divi-sion is inevitable.

On the other hand, Paul reminds theCorinthians that the true place of God’sself-disclosure is the cross. It is at Calvary,where the eternal Son of God died for sin-ners, that God’s wisdom and power aresupremely displayed. It is on the cross thatwe see the power of God. While this seemsirrational and inconsistent to the humanmind, there’s a divine logic in God’smethod of revelation. It is designed tohumble our intellectual pride.

The cross proclaims a new way of know-ing God. It is not only about atonement, itredefines our way of thinking and up-endsall our cherished values. It redefines“power” and “wisdom” in a way that theworld regards as bizarre. For instance,Justin Martyr, a Christian apologist in thesecond century, lamented that his contem-poraries ridiculed God’s revelation of him-self at the cross. To them, it was not simply“foolishness” (moria), it was madness(mania). Pliny the Younger, no friend of theChurch, believed that God’s revelation ofhimself in Christ’s death was a “perverseand extravagant superstition’’ whileMinucius Felix called it “a sick delusion”.But for Paul, it defined true power and wis-dom.

However, the theology of the cross doesmore than reinterpret our understanding ofpower and wisdom. It also provides an

interpretive lens through which we canunderstand many of the problems of life. Itis interesting to note that in recent years anumber of scholars have suggested that 1Corinthians doesn’t seem to have a unify-ing theme. They also say that it containsvery little theology.

A closer investigation of the letterreveals that in almost every case where Paulis dealing with a pastoral problem, the basisof his appeal to them is grounded in themessage of the cross. It’s hard to avoid howcentral the cross is to his thinking. See, forexample, 1:18-25,30; 2:1-2; 4:15; 3:11; 5:7;6:11; 6:20; 7:23; 8:11; 10:16; 11:23-26; 13:1-3; 15:1-5,11. In the light of these references,it’s hard to believe that all that Paul has onhis agenda is the mere ticking off of a num-ber of sensitive pastoral problems. We needto remember that this letter was meant tobe read aloud. It makes sense to believe thatPaul was building an argument from thebeginning that would accumulate.

The way he starts has repercussions forall that follows: This is why he tells us thatwe cannot sort out our problems in thechurch, particularly the abuse of power,until we learn to reinterpret all our values,ideals and ambitions in the light of the mes-sage of the cross (1 Cor. 1:17,18). If we aregoing to address the world’s accusationsand ensure that our relationships within thechurch are not abusive, we need to redis-cover the meaning of “power” in terms ofChrist’s death. Those in authority mustserve. Those who lead must protect. Noone should seek his own glory or advance-ment since Jesus did not grasp after equal-ity with the Father, but humbled himself indeath.

Peter Hastie________________________________

From the Convener

A man born withno arms might beexpected to feel bittertowards God. NotBrian Gault, one of470 British thalido-mide survivors and aman with a thriving ministry. Read hisinspiring story on page 22.

Robert Benn,Convener, National Journal Committee ap

Switched onAn age seeking power will find it only in the cross.

E D I T O R I A L

A U S T R A L I A N P R E S B Y T E R I A N • 4

It was Tom Wolfe, author of TheBonfire of the Vanities, who dubbedthe ’70s the “me decade”. The ’80s, hesaid, could be regarded as the decade of

money fever. I would like to suggest, ifWolfe is accepting submissions, that the’90s’ most obsessive expression of narcis-sism is its quest for power.

And that quest has not been without itseffect on the church, from naming andclaiming prosperity from the “pool ofpower” to “power ministries” in churchgrowth, advocated by C. Peter Wagner andthe Vineyard Fellowship, to “the powerreleased by our Self-Talk” advocated by anevangelical pastor, and the blending of psy-chology, magic, and religion in RobertSchuller’s remark, “You don’t know whatpower you have within you! . . . You makethe world into anything you choose. Yes,you can make your world into whateveryou want it to be.”

A great many Christians at the end ofthe 20th century appear to be interested ineverything except the gospel. Motifs ofpolitical liberation, “spirituality” (withdozens of subheadings), celebration of sex-uality, creation as sacrament, radical femi-nism, self-esteem and inner healing, signs

and wonders, church growth, spiritual gifts,moral crusades: you name it, we’ve got it.But the one thing we no longer believe in isthe gospel.

There’s no room for irrelevant dogmasabout original sin, total depravity, guilt,atonement, propitiation, substitution, jus-tification, the sovereignty of God, regener-ation and sanctification, judgment, heaven,and hell. In our day nearly every one ofthose doctrines is up for grabs; one doesnot have to hold a “narrow” position onthese issues to wear the evangelical label.’

However, an evangelical must beabsolutely certain about how to tackleissues such as abortion, pornography,socialism, affirmative action, homosexual-ity, the gifts of the Spirit, and the precisechronology of end-times events. Whereasthe Bible does indeed have something tosay about our behavior, spiritual gifts, andeschatology, often issues barely (somenever) discussed in the Bible have becomethe standard tests of orthodoxy at the sametime the most obvious biblical motifs arelargely unknown.’

In this article I want to present a soundcase for a renewed confidence in the gospel

itself as “the power of God unto salvation.”To do that, I would like to take a closerlook at one of the most important chal-lenges an apostle presented to a congrega-tion: Paul in Corinth.

The commercial capital of Greece,Corinth was the quintessence of metropol-itan sophistication in the region. Athenswas the centre of academic life, but thepractical Corinthians liked to think thatthey, too, were up on the latest ideas.Temple prostitution was big business at theshrine of Aphrodite (goddess of love).Down the street was the shrine ofAsclepius, the god of healing. In fact, evendecades later, after all of the 12 pagan tem-ples were converted to churches inCorinth, the healing shrine continued to befrequented.

The purpose of Paul’s letters to theCorinthian believers was to respond tonews the apostle had received about divi-sions in the church (1 Corinthians 1:11).“Super-apostles,” as Paul called them, hadgained access to the congregation, bringingconfusion in their train, and the apostle’spatience was wearing thin: “For if someonecomes to you and preaches a Jesus otherthan the Jesus we preached, or if you

A U S T R A L I A N P R E S B Y T E R I A N • 5

The power crisisThe gospel of power is an enemy of the power of the gospel, says Michael Horton.

C O R I N T H I A N SPH

OT

OG

RAPH

CO

URT

ESY

OF

EDIT

ION

S H

AN

NIB

AL

receive a different spirit from the one youreceived, or a different gospel from the oneyou accepted, you put up with it easilyenough. But I do not think I am in the leastinferior to those super-apostles. I may notbe a trained speaker, but I do have knowl-edge” (2 Corinthians 11:4-6).

In Corinth, the simplicity of the gospelwas being undermined by those whosought to turn it into the speculative mys-ticism of Greek philosophy. CombiningChristianity, folk religion, and esoteric wis-dom, the super-apostles attracted the met-ropolitan upper classes much as Easternphilosophy has gathered a following amongprofessionals in our time.

Silver-tongued speakers would put onseminars and promise the keys to successand happiness. Because they made at leastsome appeal to Christ, the super-apostlesconvinced some of the Corinthian believersthat they were simply bringing together thebest of secular wisdom and Christian belief.The gospel was not enough; to makeChristianity relevant in a pagan commercialcentre like Corinth, in order to really mar-ket it well, the church had to promiseanswers to questions the Bible neveranswered and solve riddles about which theBible was not the least bit interested.Where the Scriptures were silent, secularwisdom threw in its two cents worth.

The sophisticated Corinthian, confidentand self-assured, had little time for sin andjudgment, guilt and grace. Religion wassupposed to supply social glue, give peoplea philosophy of life and a way of living ahappy and meaningful life. In that sort ofsetting, the gospel was probably viewed asan answer to a question the people were noteven asking: How can I, a condemned pris-oner of my own depravity, ever have a rela-tionship with a holy and just God?

But Paul’s response was clear. Instead oftaking a marketing survey of Corinthianattitudes and developing a gospel thatwould address “felt needs,” he told them

what the real needs were, whether they feltthem or not. In fact, said Paul, if they didnot feel within them the need or were notasking the right questions, it was notbecause the gospel is irrelevant, but because“the message of the cross is foolishness tothose who are perishing” (1 Corinthians1:18).

The super-apostles were more powerfulthan Paul in terms of popular appeal. Theyappeared to be more relevant, offering therecently converted pagans somethingfamiliar, and they made it sound captivat-ing. They could really sell the product, andPaul was being put on the back burner.Their success suggests that the super-apos-tles spoke more directly to the felt needs ofthe Corinthians. And what were those feltneeds? Probably not much different fromthose about whom Paul warned Timothy:“People will be lovers of themselves, loversof money, boastful, proud, abusive .... rash,conceited, lovers of pleasure rather thanlovers of God” (2 Timothy 3:2-4) – andthese were professing Christians!

This is the problem, isn’t it? By preach-ing to “felt needs” we are often preachingto selfish and idolatrous cravings. What willbe the “felt needs” of people who lovethemselves, money, and pleasure? Our jobis not to preach to felt needs, but to exposesuch felt needs as sinful cravings that mustbe supplanted by Christ. Only in that waycan unbelievers see their truest, deepestneed for the One whose absence those dis-tractions have sought to soothe.

In the meantime, Paul responds to theproblem with the super-apostles by tellingthe Corinthians they are shallow andimmature, captive to “the wisdom of thisage”, which did not even have the sense torecognise the most remarkable triumph ofdivine wisdom in history: the satisfactionof God’s justice and mercy in the cross ofChrist.

But Paul didn’t let the Corinthian Jewsoff, either. Whereas Greek culture-Christianity turned Christian discourse

into a combination of magic, self-reflec-tion, and speculation, Jewish sympathiesled to a different distraction: the miracu-lous. In both cases, power was the key.Through understanding esoteric mysteriesof life and knowing the secret “laws” thatgoverned the spiritual realm, Greek religionpromised Christians power through magic;the Jews promised power through miracle;and Paul said both promised what Godconsiders weak.

We see the weakness of the miracles,even of those performed by our Lord him-self. Well into his ministry, after scores ofmiracles, the Pharisees asked Jesus whetherhe was the Christ. Jesus answered, “I didtell you, but you do not believe. The mira-cles I do in my Father’s name speak for me,but you do not believe because you are notof my sheep” (John 10:25). Indeed, seekingsigns and wonders was not considered byour Lord to be a sign of faith, but of unbe-lief: “As the crowds increased, Jesus said,‘This is a wicked generation. It asks for amiraculous sign’.” (Luke 11:29).

The cross was a stumbling block to theJews also in that accepting its messagemeant coming to terms with the fact thatthey could not save themselves, not evenwith God’s help. They were helpless to par-ticipate in their own redemption, and thispublic picture of Christ hanging on a cross,carrying the weight of our sins, meant thatall of their works had been for nothing.

Salvation by grace alone, through faithalone, because of Christ alone, was a scan-dalous notion to a religion that had becomeincreasingly legalistic by the time of Christ.

The magic wisdom of the Greek and themiraculous signs and legalistic “righteous-ness” of the Jew are for Paul, therefore,stumbling blocks, not power encounters.The gospel does not step into the ring withsuch challengers. The gospel is not like ashy, physically retiring boy who needs hisbig brother to stick up for him, whether thebig brother is the miraculous, secular wis-dom, marketing, business, psychology, pol-itics, legalism, or traditionalism.

Although miracles, philosophy, corpo-rate and psychological insights, and politi-cal positions may well be part of the life ofany Christian, they are weak substitutes forthe gospel.

Part of the problem is that, as fallen menand women, we want power not only forthe advance of the church in a secular cul-ture, but even for ourselves. There is some-thing exalting about being a part of some-thing that is respected by society. If we canbuild larger buildings, have larger gather-ings, create larger enterprises, and competewith other mass-marketed products, wewill be a part of something powerful, some-thing relevant, and the world will have to sit

C O R I N T H I A N S

A U S T R A L I A N P R E S B Y T E R I A N • 6

October KatoombaConventionA springtime Bible convention for adults of all ages

27th-29th October, 2000Katoomba Christian Convention Centre

Speakers:

Rev. David JonesSt John’s Presbyterian Church, Hobart

Rev. Simon ManchesterSt. Thomas’ Anglican Church, North Sydney

A U S T R A L I A N P R E S B Y T E R I A N • 7

up and take notice of us for our impressivetechnological, philosophical, psychological,and financial sophistication.

That is what was driving the Corinthianbelievers, too, who had forgotten theirroots. That is what Paul points out imme-diately after he describes the gospel as astumbling block: “Brothers, think of whatyou were when you were called. Not manyof you were wise by human standards; notmany were influential; not many were ofnoble birth. But God chose the foolishthings of the world to shame the wise; Godchose the weak things of the world toshame the strong. He chose the lowlythings of this world and the despised things– and the things that are not – to nullify thethings that are, so that no one may boastbefore him. It is because of him that you arein Christ Jesus, who has become for uswisdom from God – that is, our righteous-ness, holiness and redemption. Therefore,as it is written: ‘Let him who boasts boast inthe Lord’.” (1 Cor. 1:26-31).

The Corinthian believers did not wantto win their sophisticated neighbours asmuch as they wanted to be like them. In aculture that idealised power, strength,wealth, wisdom, and nobility, Christianitymade little sense. After all, the saviours ofGreek mythology and philosophyredeemed by example. They displayedheroic qualities that wise followers emu-lated to their own immortal conquest.Although the gods were worshipped foreach deity’s unique role, all of them shareda common attribute: power. They mademistakes, mis-judged, miscalculated, mis-carried, waged wars among themselves, andcommitted adultery, but they were all pow-erful.

In the face of all of that, Paul expects theCorinthians to tell the neighbour next doorthat their Saviour-God was sentenced todeath by (1) his own people, (2) the Romanauthorities, and (3) God the Father himself.Thus salvation in this scheme is the resultof a shameful death on a cross that, forRomans, had the equivalent criminal asso-ciations we would make with the electricchair.

No wonder many cultures have found itdifficult to understand this core messageof Christianity! Our culture worshipspower. Even if power is stolen or usedmanipulatively, it is respected by our soci-ety. Strength is reverence, if reverenthatred on the part of those who get thebrunt of it.

Nevertheless, at the point Christianity isleast saleable, it is the most powerful. Theresurrection was such an overwhelmingconcept that those gathered in Athens to“hear the latest ideas” told Paul, “we’ll hearmore from you again on these things.”

But today, we hardly say enough to pro-voke the slightest interest. In bending overbackwards to be relevant, we have actuallybecome politely irrelevant, mumbling whenwe get to the bit about judgment, hell,wrath, condemnation, human helplessness,and our utter dependence on the grace andrighteousness of someone outside of our-selves. “Give us a god who shows us anexample of greatness – power, virtue, wis-

dom; not a god who dies for us, but onewho shows us how to live!” That is whatthe modern Greeks demand, just as othersdemand miraculous signs. But Paul contin-ues his defence with the following: “WhenI came to you, brothers, I did not comewith eloquence or superior wisdom as Iproclaimed to you the testimony aboutGod. For I resolved to know nothing while

I was with you except Jesus Christ and himcrucified ... My message and my preachingwere not with wise and persuasive words,but with a demonstration of the Spirit’spower, so that your faith might not rest onmen’s wisdom, but on God’s power” (1Cor. 2:1-5).

In other words, the apostle Paul could saytoday, “When I came to you I didn’t have alot of clever insights and tips for successfulliving, child-rearing, and inner healing. Ididn’t give you a political agenda or abuilding program.” Paul even declines a“power encounter” between himself andthe super-apostles. In addition to what wehave already seen about Paul’s superioreducation, he himself adds, “I am not inthe least inferior to the super-apostles” (2Cor. 12:11). And yet, “I did not come witheloquence or superior wisdom” (1 Cor.2:1).

There was not going to be a test to seewhose gospel was the cleverest, whosegospel was the most relevant, whose gospelcould attract more attention. “For Iresolved to know nothing ... except JesusChrist and him crucified” (2:2).

We want to stand out, to be relevant and“in touch,” but when we don’t talk aboutsin, judgment, grace, and redemptionenough for even regular churchgoers to beable to articulate their theology, wecouldn’t be more irrelevant.

Michael Horton is president of CureChristians United for Reformation,Anaheim, California. This is an editedextract from Power Religion, Moody Press,1992 ap

K. M. SMITH Funeral Directors – since 1877

53 BROOKES STREET, BOWEN HILLS

TELEPHONE (07) 3252 2031

1- 1/182 Bay Terrace, Wynnum, (07) 3548 4133

For prompt courteous and considerate attention to your Funeral requirements

we are available 24 HOURS A DAY, 7 DAYS A WEEK.

Our Head Office is located at 53 Brookes Street, Bowen Hills – with ample off-street park-

ing available. If it is more convenient, our trained staff will make funeral arrangements in

your home. If you prefer, the arrangements can be made by telephone.

FREECALL 1800 819 938To: K.M.Smith, Freepost 202, PO Box 2170, Fortitude Valley, Qld, 4006 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

Please send me information on pre-arrangement of Funerals.

Name: ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ...

Address: ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ..... ... ... ... ... .. ..

... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ..... ... ... ... ... .. ... ... ... ... ... ...

E V A N G E L I S M

A U S T R A L I A N P R E S B Y T E R I A N • 8

Life’s milestones fly past quickly.Some have such poignancy thatwe’re not sure we enjoy celebratingthem. Such was my 40th! My wife,

Paula, presented me with a new watch, a giftthat I treasure to this day. I was delighted –for both its real worth to me as an item ofbeauty and value and also for the sentimentand significance of occasion. It was with realdelight and pride that I shared the momentwith the rest of the family. I wanted thewhole family to enjoy it with me.

Amid the celebrations something elsecaught my eye that morning – my veryyoung daughter. Her eyes lit up too, butnot in the way I expected. She pulled her-self up to the edge of the table and grabbed… the box! A simple little container, madeof hardened cardboard, with a flip-toptransparent plastic lid. Wow! What morecould a little one ask for? She ran off,dreaming of all that she could do with it.The container became her delight that day.

Some years later, we bought a new fridge– a superb, gloss-white piece of marvellousmachinery … delivered to us in an enor-mous cardboard package. Need I finish thestory? Never mind the $800 fridge, it wasthe container that delighted my young son.A massive portable indoor cubby-house tokeep him amused for hours.

Children have the ability to take fairlyordinary looking packaging and put themto very special use. This, of course, is mis-use. The containers are there to delivergoods and it’s the goods that are meant todelight us. Young children confuse treasurewith containers.

This is the warning Paul delivers in 2Corinthians 4:7 “But we have this treasurein jars of clay to show that this all-surpass-ing power is from God and not from us.”Paul uses a metaphor describing those inpastoral ministry as containers and thegospel of the grace of God in Jesus Christas treasure. It’s the gospel of grace thatgives power and delight – not the preacher.

This is of great encouragement to thosein ministry – we ought never lose heartbecause the Lord brings power through theweakness of the preacher. It also bringsfocus to the Lord’s people, who are torespond to the treasure and not be so“taken” with the container. Let’s explorethese two areas – gospel focus for pastors

and gospel focus for congregations.First, encouragement for the pastor. We

can persevere in gospel ministry becausethe power of the gospel comes from Godand not from us.

Paul’s words make a clear connectionwith the previous paragraph. The first wordgives us the clue: “But”. This suggests thathe is about to draw a contrast with thatwhich came before. In contrast with theglory of the gospel he had just spoken of (v.6 “the light of the knowledge of the gloryof God in the face of Christ”), he nowspeaks of the humility and weakness of theone who preaches it.

What he says is: the glory of which Ispeak (v. 6) has another side to it. This illu-minating power is entrusted to fairly ordi-nary and unattractive and inherently worth-less people. Let’s examine the metaphor’stwo parts. This treasure stands for thegospel just explained (v.6). It is the light thatfloods a person on conversion – the light ofthe knowledge of the glory of God. Thelight of the gospel is the treasure. We recallone of Jesus’ parables of the man who dis-covers a treasure, the pearl of great price.

Jars of clay stands for preachers of thegospel. Archaeology shows thatCorinthian pottery was well-known, cheapand nothing really special. Paul could havebeen talking about any old householdreceptacle or container. Your sugar canister,for example. The Greek word, as used else-

where in the New Testament and used in aliteral sense, has a fairly flexible meaning. Itis used for instruments, implements andcontainers. Here it’s linked with earth, inthe form of earthenware container.

It reminds us of Genesis 2:7. I like tothink that Paul was conscious of this con-nection as he wrote, where we are remindedin Genesis of the frailty of man in the cre-ation account: “The Lord God formed manfrom the dust of the ground”. It reminds usof our origins, and teaches us of our weak-ness and vulnerability – that we’re basicallydust until God breathes life into us.

For Genesis 2:7 goes on to explain: “andbreathed into his nostrils the breath of life,and the man became a living being”. In thehands of God, man created of dustbecomes something worthwhile and pre-cious – a living, responding, spiritual being.Mankind is worthwhile because of theaction of God.

So, in Paul’s metaphor, these jars of clayhave a sense of purpose, and have value andmeaning in ministry because of the invalu-able treasure we preach. One of the mainreasons Paul wrote this letter to theCorinthians is found here in verse 7 to teachthat human weakness is no barrier to thegreat power and sovereign purposes of God.

The glory of the gospel is entrusted tothe ordinary and reasonably uninspiringperson of the minister of the new covenantso that, in the end, all the credit for conver-sion and all the glory goes to the author ofthe message and not the messenger.

We who pastor live daily with theinevitable tension, engendered by the para-dox that we continually deal with holy andeternal things yet we do so mindful of ourfallenness, fallibility and weakness. Howcan we live with this tension and not beconsumed by it? How can we stand upunder the crushing weight of our own(self) assessment and then the carping crit-icism from others? How can we not gounder?

The answer has two aspects. First, focuson the treasure of gospel and grace. As pas-toral clay jars we hold an imperishable andglorious pearl that shines in a wonderfulway by its own inherent quality. The gospelof light shines gloriously by its own worth,even without any help from weary messen-gers. Remember the power of the light of

C O R I N T H I A N S

Earthen vesselsGod’s power is revealed in weakness – of pastor and congregation.

John Wilson

A U S T R A L I A N P R E S B Y T E R I A N • 9

the gospel. Don’t confuse the container forthe treasure.

Second, take a realistic view of yourself –take God’s view. Sometimes we’re so hardon ourselves that we wish God would justdo the work of the gospel without us. ThatGod would by-pass our humanity. But hechooses not only the glory of the treasure,but also chooses the container, the clay jar.He knows our frame and remembers thatwe are dust, and chooses to embed thethemes of gospel power in the messenger, soothers may see and hear the gospel throughGod’s chosen agent. Cracked pots minister-ing the life of the gospel to cracked pots.

Pastor, how do you view yourself? As aminister of the gospel? Despite your pas-sion for the Lord, zeal for the gospel and allyour hard work, perhaps: • You still can’t seem to speak well (youlack convincing power)? • You can’t muster enough energy to copewith the expectations of ministry?• You seem to be fighting the migraine …the arthritis … the depression more thanspiritual issues?• You don’t seem to have the charisma todraw them in like the “super” church nearby?

Remember, your value, your sense ofworth as a minister, is found in the gospelyou carry. This is the paradox we live with.

The divine power of the gospel becomesall the more conspicuous through theweakness of the preacher. Human weak-

ness is no barrier to the purposes of God.

The second great focus is the gospel focusfor the congregations – a warning to thechurches.

In evangelicalism generally, there’s toomuch attention given to containers. Evenevangelical churches have fallen for the cultof idolising containers. Container-drivendependence says that the key factors insecuring good ministry are found in thepastor himself – his personal characteristicsand abilities.

Then, when a church selects a pastorwith container-theology principles, he thenteaches the church on those same princi-ples: teaching that focuses on the personand his/her needs and encourages people tofocus on their needs and upon themselvesand how they feel; their personal image andemotional well-being.

Further, they teach Christians aboutpersonal empowerment, about family sta-bility and parental skills and emotionalstrength – all at the expense of teachingabout the treasure: the gospel of the atone-ment for sins, of justification, of living aholy life and eternal hope of glory.

Congregations have elevated pastors topedestals and hoped for perfection fromthem in order to derive comfort from thatand to bask in their reflected glory. “Ourpastor is so wonderful …”. The practice ofministry has become man-centred.

Paul would say powerful ministryfocuses not on the container but the con-tents, the treasure of the gospel.

And all this comes from treasure in clayjars. We admit, the clay jars aren’t the mostexciting things to look at. Our work inChristian ministry is not glamorous, norexciting (in the usual sense of that word).Our work doesn’t seem to pay dividends.For the hours spent, the payoff is very low.

Yet God takes our dead-looking workand fills it with life – the life of the resur-rected Jesus – and through the treasure ofthe gospel brings help to the ailingChristian, conversion to the repentant sin-ner and glory to his Son: Jesus Christ.

Don’t lose heart! All too often we arefinding that people are not responding to thegospel message. We feel like throwing it all in.It’s always so intense. It never lets up. We feellike David Fisher’s friend (mentioned in hisbook: The 21st Century Pastor) who feels likeWinnie the Pooh’s teddy, dragged down thestairs with its head banging on every step.

We need the reminder that it’s only Godwho can switch the lights on. Which drivesus to prayer. It’s not up to us to changepeople, it’s up to us to persevere in tellingthe gospel to them.

What more can we want?

John Wilson lectures in theology at thePresbyterian Theological College inMelbourne. ap

State DirectorVictoriaThe Leprosy Mission Australia

The Leprosy Mission Australia is an international,interdenominational Christian medical mission,ministering to people affected by leprosy in morethan thirty countries.This strategic position involves development andleadership of a team of volunteers, working toencourage prayer, financial support and Missionpresentations throughout the State.The position is based in Melbourne and requirescountry and limited interstate travel. Availability towork weekends is essential.Applicants should have a mature Christian faithand an understanding of modern Christian mis-sions within the interdenominational forum.As part of a national team, applicants will need todemonstrate an active Christian commitment,sound interpersonal communication and trainingskills with a background of successful team lead-ership.

For a position statement and application detailsplease contact Heather Mottau on (03) 98900577 or fax (03) 9890 0550; Email: heatherm@leprosymission.org.auThe Leprosy Mission AustraliaPO Box 293 Box Hill Victoria 3128Closing date for applications:Monday 16th October 2000

Nathan Taskerlive in concert

Launching his new CD“Acoustic Hope”

(available on the night)

Sat 2 DecemberAbbotsleigh Girls School

(1666 Pacific Highway,

Wahroonga)

7.30pmTickets: $15.00 at door

(enquiries 9487 5352)nath

an

task

er

Sat 2 DecemberAbbotsleigh Girls School

(1666 Pacific Highway,

Wahroonga)

7.30pmTickets: $15.00 at door

(enquiries 9487 5352)

ShilohCoffee

Bed & Breakfast

Come and be spoilt on a coffee plantation.

Big country style breakfasts, late check-

out. Three bedrooms.

Close to Gold CoastNational Parks. Relax & Enjoy.

Tariff $65 double pernight, Single & Weekly

rates available

Lot 3/22 Stokers Road, Stokers Siding.

Phone: (02) 6677 9554

Paul’s letters to the Corinthians aretwo of the most interesting letters inthe New Testament. When did hewrite them?

We think that he wrote them about ayear apart in AD55 and 56. Some peoplewonder how we can be so precise aboutthat, but it’s possible to date them with ahigh degree of confidence.We can estimatePaul’s arrival in Corinth by the Gallio (seeActs 18:12) inscription in Delphi and alsoby the fact that Aquila and Priscilla were inCorinth when Paul first arrived there (Acts18:1) They had earlier been expelled fromRome as a result of the edict of Claudius in49 which required all Jews to leave the cap-ital. So we can be fairly sure that Paul was inCorinth in 50-51. We know that from therehe went back to Palestine. Then afterwards,he left for Ephesus. He spent another twoor three years in Ephesus from 52 to 55. Itis almost certain that at the end of that timehe wrote 1 Corinthians, and 2 Corinthiansfollowed about a year later.

What was Corinth like in the days ofPaul?

We really know quite a lot aboutCorinth. Archaeologists have uncovered anenormous amount of inscriptional materialand there are contemporary accounts.

Corinth was a city with two periods of his-tory. First, there was the classical period whenCorinth was the rival of Athens. This came toan end when the Romans destroyed it in 146BC. The city lay in ruins for exactly a century.Then Julius Caesar gave orders to rebuild it in46BC. So when Paul arrived in Corinth inAD50, the new city was just under 100 yearsold. When Caesar rebuilt Corinth, he didn’t

construct it on classical Greek lines. Hedesigned it as a Roman city. So it has all thecharacteristics of Roman design and town-planning. It’s a colony of Rome.

It was a wealthy city. Because of its posi-tion on the isthmus, it received a lot oftrade. The Isthmian Games were held inCorinth every two years. Like theOlympics, they brought in a huge influx oftourists with a lot of money. From ancienttimes it had also gained a reputation forbeing immoral. But it’s really a matter ofspeculation as to whether it was moreimmoral than other cities.

So Corinth as a city was brash; it wasnew; and it didn’t have a completely Greekpopulation as in classical times. There wereall sorts of people from different cultures,which probably meant that there was a lotof corruption and criminal activity.

Do we have any idea how big thechurches were in Corinth and wherethey met?

One leading scholar has estimated thatthe congregation in Corinth was rathersmall, probably 50 or so. But I am not so

sure. The congregations seemed to havemet in people’s houses, but periodicallythey would have come together as thewhole church. The two Corinthian lettersaddress such weighty problems that I findit hard to imagine that he was speaking toonly a small group of people. I think thatthere must have been 300 or 400. Paul hada vision of a large church while he was inCorinth. This suggests that there was a lotof believers in the city (Acts 18:10).

Why did Paul first go to Corinth?I think that he went there originally as a

second-best option! Had he been able to, Ibelieve he would have pressed on directlyfrom Macedonia to Rome. But he couldn’tgo to Rome because in 49 Claudius haddecreed that all Jews had to leave the capi-tal. This decree was like a road-block forPaul. It effectively stopped him from con-tinuing to Rome along the Ignatian Wayonce he had left Philippi. I think he said tohimself: “For the moment, it’s probablybetter to concentrate on the major centresof Roman population in Greece.” I thinkthat’s why he went off to Athens. Frankly,I don’t think he was keen to stay there. InAD49, Athens’ days of glory had passed.

I think he said to himself, “PossiblyRoman Corinth will have better prospectsfor ministry.” So he stayed in Corinth fortwo years to establish the gospel there.Then he moved on to Ephesus, which wasthe capital of Roman Asia.

Do you see what he’s done? He’splanted the gospel in Galatia, Macedonia,Achaia and Asia. In other words, Paul hasgone to all the strategic cities in the Romanprovinces to create a solid block ofchurches all the way from Jerusalem in theeast to Rome in the west.

I think he wanted to demonstrate to theJewish leadership of the church inJerusalem that the Gentile mission washere to stay. They needed to take on boardthat the Gentile churches were part of theworld-wide people of Christ. I believe thatone aspect of Paul’s thinking in taking upthe collection among the Gentile churchesfor the Jerusalem church was to show theJewish Christians that the inclusion of theGentiles was part of God’s plan.

What sort of difficulties did Paul facein Corinth?

C O R I N T H I A N S

A U S T R A L I A N P R E S B Y T E R I A N • 1 0

Pastoral problemsThe issues Paul faced in Corinth sound familiar today, Paul Barnett tells Peter Hastie.

The Fragility ofHuman RightsThe Centre for Christianity in Society will run a series of seminars on

“The Fragility of Human Rights”. The series will run over 4 Thursday evenings commencing at 8pm at the Armadale Uniting Church Hall, cnr Kooyong Road

and Clarendon Street, Armadale, from 5 October until 26 October. Cost for the series is $20 or $10 per single session.

For further information contact Rev Dr Max Champion on 9576 2664

Paul Barnett

A U S T R A L I A N P R E S B Y T E R I A N • 1 1

The major difficulty that he faced wasthat he was there on his own. It must havebeen enormously difficult for him. Today,with all the benefit of centuries of hindsight,we know how hard it is when people aresent into tough situations to minister ontheir own. Paul was without the support ofSilvanus and Timothy. He was all alone inAthens and Corinth. One of the greatestchallenges he faced was that he had to con-front a brash, materialistic society much likeour own. The people of Corinth worshipedsuccess, power, wealth and influence. Theyadmired intelligence and wisdom.

That’s why Paul got a cool reception atthe start (1 Cor. 2:1-3). His messageseemed so improbable. He was preachingabout a Messiah who was a crucified Jewishcarpenter and who had been raised fromthe dead. As far as the Corinthians and theRomans were concerned, every aspect ofhis message was laughable.

However, while the basis of his messageseemed ludicrous to the average Greek,there were some people who were preparedto listen. These were the God-fearingGentiles, who had wearied of the gods andmystery cults and gravitated towardsJudaism, but were daunted by the necessityof circumcision, which Paul did not require.These people were certainly open to thegospel.

What sort of picture of church-life dowe have of Corinth?

The very fact that Paul had to write hisletters to the church in Corinth indicatesthat there were some serious problemsthere. Nearly all his letters are in the formof corrections. They are addressing majorproblems of departure from belief andChristian standards of conduct. This is cer-tainly true of the letters he sent to Corinth.Part of the reason for all the problems inthe church in Corinth was that Paul had avery short space of time in which to estab-lish the church there. Very few peopletoday would even contemplate trying toplant a church under these conditions. ButPaul, because he wanted to establish thegospel throughout the whole of the RomanEmpire within his lifetime, had anotherstrategy. His aim was to plant churchesquickly and then to rectify whatever prob-lems arose by travelling couriers and occa-sional letters.

So, yes, he faced problems on every side.And that’s characteristic of church life: it’snot plain sailing and we shouldn’t pretend itis. Paul himself was trying to cope with theproblems of false wisdom and rhetoric aswell as the challenge of the Judaizers. Healso had to come to terms with the sadnesshe felt over the Corinthians’ sexual failures.

But these weren’t the only frustrations.He was also struggling with an intense fac-

tionalism in the church as well as many ofthe believers compromising themselves byattending pagan temples. He also facedclass divisions which threatened the cele-bration of the Lord’s Supper, the charis-matic-tongues controversy, and major doc-trinal deviations on the resurrection.

It seems that factionalism was a prob-lem in Corinth.

Yes, factionalism was a serious problemamong Christians there. I have a hunch thatthe people who caused it had risen in influ-ence in the church after Paul left but beforehe wrote either of his letters. I don’t thinkthat either Paul or Apollos were responsi-ble for it (1 Cor. 1:12). But in a sense it waspredictable. Apollos, the teacher who fol-lowed Paul, was skilled in rhetoric. It wasalmost inevitable that some people would

have drawn comparisons between him andPaul. And Peter had been with Jesus fromthe start, and many would think he had bet-ter claims to apostleship than Paul.

Undoubtedly, Paul fell short of theexpectations of some of the Corinthians.But I don’t think that Peter or Apollos everset out to undermine him. As I read the let-ter, I believe that it was local people in thechurch in Corinth who stirred up the strife.From his comments in 1 Cor. 4:14,18 – “Iam not writing this to shame you … someof you have become arrogant” – I don’tthink he wants to name them. To have doneso would have caused these people a massiveloss of face. He certainly wouldn’t have wonthem over. Instead, he simply applies labelsto the factions such as the Paul party, thePeter party and the Apollos party (1:12).

What are his views on factionalism?Paul is deeply committed to the unity of

professed Christians. He recognises thatthe church is made up of diverse people

based on differentiation of gifts. He cele-brates that diversity. He is not a radicalsocio-economic leveller. He doesn’t try tobring everyone down to the same plane. Herecognises the social realities of slaves andfree men, of rich and poor, of Jew andGreek. He’s a realist in that regard.

Nevertheless, he is absolutely insistentthat where people agree on the essentials ofthe gospel and submit to the lordship ofChrist, they must be one. Therefore, toler-ating factionalism in the church, especiallywhere it is formed on personalities, is a seri-ous departure from the gospel.

How does Paul’s view of the crosshelp him to resolve the pastoral prob-lems in Corinth?

It forms a lens through which he looksat everything. Actually, it’s not just thecross which forms the lens. It’s the resur-rection as well. He believes that what hepreaches, namely the death and the resur-rection of Jesus, is the source of his life andthe life of other believers too. So, for exam-ple, the notion of Christ crucified, which isthe notion of humility and service, domi-nates the first four chapters of 1Corinthians.

This theology of the cross up-ends allthe world’s values. The glory of power,wealth and wisdom, which is what theGreco-Roman world lived for, is com-pletely subverted by Paul’s preaching of thecross. The shame of the cross is actually thescene of God’s greatest triumph. Themeaning behind Jesus’ death by crucifixionis the major driving force behind so muchof Paul’s teaching.

For example, his teaching on sexual rela-tions in marriage in 1 Corinthians 5-7 isinformed by this doctrine. Underlying thewhole idea of conjugal union is the idea of thehusband serving his wife, and the wife herhusband. The principle of servanthood is thesocial expression of the doctrine of the cross.

Again, the theology of the cross affectsthe way we treat each other. Paul refers tothe weaker brother that we are meant tolove as the person “for whom Christ died”(1 Cor. 8:11). The way that we are meant tocommunicate with one another and shareour gifts in 1 Corinthians 13 is controlledby the divine love, supremely expressed inthe cross.

Some say the problems in theCorinthian church stemmed fromthe belief of some that the resurrec-tion had already taken place, that itwas spiritual.

Yes, I think there are good grounds forbelieving that. It certainly seems that theCorinthians were confused about themeaning of the resurrection and the com-ing of the Spirit. Some of them obviously

thought that the resurrection was essen-tially spiritual. For them, the life of heavenhad now begun on earth. It certainly helpsto explain large sections of 1 Corinthians.For instance, I think this background helpsus to understand the phenomena oftongues-speaking, which seems to havetaken off after he left. Paul’s likely refer-ence to it in 1 Cor. 13:1 as an angelic lan-guage gives off a hint that some of theCorinthians actually believed that, in theperiod after Jesus’ resurrection, they wouldbe like angels (Matt. 22:30).

This likely background also serves toexplain their marriage problems. Becausethey thought they were now living likeangels, their marriages came under pres-sure. According to Jesus, angels don’tmarry. So it could be that the Christians atCorinth started to live like brother and sis-ter instead of husband and wife. This wouldhelp to explain some of Paul’s comments in1 Cor. 7 about the sexual responsibilities ofmarriage partners to each other. He wantsthem to fulfil their conjugal obligations.

How did the problem of class andwealth affect the early church?

They posed huge problems for the earlyChristians. Paul reserves words of deepestshame for the Corinthian’s behaviour

towards one another at the Lord’s Supper.It seems that the rich left nothing for thepoor to eat except a little bit of bread andwine. They did not share in the commonmeal. The rich excluded the poor.

But we’re no different. The same lines ofdemarcation can easily exist in the present-day church. You only have to think of theOlympic Games and see how the rich andprivileged are treated, as opposed to ordi-nary people. The lines of privilege were cer-tainly clear and visible in antiquity. Indeed,they were expected. People in the church atCorinth accepted these social conventions.They didn’t challenge them. However, Paulis horrified by this denial of the gospel. Herefuses to tolerate it. He denounces theirpractices as though he is an Amos orJeremiah. He is deeply concerned aboutfraternal caring and looking after the weak.

How does Paul view the sexualimmorality in Corinth?

I think that both the apostles, Paul andPeter, are influenced by the paradigm of theOld Testament where the people of Israelcame out of Egypt, were redeemed, andthen received the Law as the basis for livingin the promised land, which is quite specificabout sexual matters. That’s why in 1 Peterand 1 Corinthians 5-7 we have apostolicholiness codes, and the apostles make itvery clear that the sinful sexual practicesthat are part of the pagan world have noplace at all in the church. It doesn’t mat-ter whether the conduct is heterosexualor homosexual.

So I think that what you have in 1Corinthians 5 and 6 are the negatives –what you should avoid – and in 1Corinthians 7 are the positives – what youshould do.

What does Paul say to theCorinthians about money?

His teaching about money and giving in1 Cor. 16 and 2 Cor. 8 and 9 is really quiteradical. Paul saw quite clearly that there wasa worldwide people of God. Christiansshould therefore have a global view of thechurch in which they care for people who

are distant from them. I think that Paul sawthat the believers in Corinth were well-off,whereas the Christians in Jerusalem werepoor. So in 2 Cor. 9 he introduces thenotion of equality in sharing. It’s not aMarxist view in the sense that everybodymust exist on the same level. Paul was moreconcerned with great inequalities wheresome Christians were literally starvingwhile others were well-off. So Paul wants toensure that all members of the churchrealise that they have mutual obligations tocare for one another.

As far as financial propriety is con-cerned, Paul is insistent that theCorinthians do things in a way that showsthat congregational money is handled withhighest integrity. He is very aware ofaccountability with money.

Paul’s boasting is rather odd. Why?Paul boasted, of course, but he boasted

in his weakness. It seems absurd to us, buthe did it deliberately. Instead of boasting ofhis achievements, which were considerable,he boasted in the cross of Christ by whichhe was rescued from his sin. He boasted ofhis weakness, debilities and failures becausepeople could thereby see how great God’sgrace was in accomplishing so muchthrough such an unimpressive man. He alsoboasts like this to mock and undermine hisopponents, who boasted about worldlythings. Boasting was very common in theancient world. Sadly, it’s becoming verycommon in our society. We need to recog-nize that bragging about our achievementsand being abrasive is a departure from 2000years of Christian culture. It’s a sign thatour society is reverting to pagan values.

Paul suffered a great deal as an apos-tle. How does this accord with themodern prosperity theology?

Prosperity theology teaches that God iswith us in the good times and he isn’t withus in the bad times. However,Deuteronomy tells us that when the goodtimes come, they are times of great danger(Deut. 8:6-20). On the other hand,Deuteronomy reminds the Israelites thatGod was indeed with them during the hardtimes (Deut. 8: 1-5). And that’s what Paulis saying to the Corinthians in his secondletter to them. God is with his people in thetough times to strengthen and encouragethem. We are wrong if we think that a trou-ble-free life is a sign of God’s blessing.

Paul Barnett is bishop of North Sydney, anda renowned international New Testamentscholar. He has published commentaries onCorinthians and books on NT history andapologetics.

Peter Hastie is issues editor of AP. ap

A U S T R A L I A N P R E S B Y T E R I A N • 1 2

C O R I N T H I A N S

Chief Executive

OfficerThe Council for Christian

Education in Schools [CCES], anecumenical body responsible for

religious education and chap-laincy in Victorian State Schools,

and publication of a Christianreligious education curriculum,seeks a Chief Executive Officer,following the retirement of theCEO after 11 years in this role.The successful applicant should

have qualifications in theology and

religious education, demonstra-tive leadership ability, and a

competency in finan-cial matters.

An appropriate remu-neration package will be offered inkeeping with the

responsibilities of theposition.

A job description is

Canberra elders meet

Canberra Presbytery held a highly suc-cessful elders conference on 12 August.The 70 participants came from every parishin the presbytery.

The opening address by the Rev. TimAbbey was a searching study on the quali-ties of the elder, as described in Titus. DrRoss Kingham of Barnabas Ministries gavethe key address on aspects of the elder’sown spiritual life.

A series of workshops, through whichall conference attendees moved, discussedpractical pastoral issues for elders, and JohnQuantrill, of Australian Rural LeadershipFoundation, closed the conference with thethird keynote address, challenging elders tocarry their evangelical and serving witnessinto the lives of their communities.

One highlight of the day was the spon-taneous networking fellowship, which ledto the recognition of just how many

resources are available as elders and sessionswithin just one presbytery, and how theycan be shared.

Matthews moves to SA

Rev. Dr Reg Mathews, who has con-cluded his service as Home Mission Officerin Victoria has accepted a call from thenewly-joined parish of Norwood-ParaHills. His induction is on 28 December.He is returning to his home state after ser-vice in France as a missionary, and as aparish minister and leader in extension andevangelism and Christian education inVictoria.

Rev Don Brookes, who will concludehis notable supply ministry at Para Hills inDecember, has been invited to serve withthe Princes St. Presbyterian Church,Singapore, for two years. He and Betty hadlong service as OMF missionaries inMalaysia and Taiwan before coming to SAabout 10 years ago.

Penola replete

There are now no vacancies on the south-ern SA presbytery of Penola, with theinduction of Rudi Schwartz atNaracoorte, following that of AlanClarkson at Penola, and the appointmentof Mr Geoff Keen as assistant to Rev. RodWaterhouse at Mt Gambier.

New elders

Mr A Grant was inducted as the newelder at the Belconnen charge (ACT).

Rev. John Macintyre, PO Box 123,Newcastle NSW 2300, has been appointedas clerk of Presbytery of the Hunter.

Mr William R. Maidment was ordainedand inducted, and Mr William A. Lenton

was inducted to the office of elder in thecongregation of St David’s PresbyterianChurch in Woy Woy, NSW.

John and Anabel McVey have beeninducted elders at Whyalla in the TorrensPresbytery.

In July, Mr Barry Rossiter took up apart-time appointment as “resident supply”at Port Augusta.

A noble anniversary

Elder M.T. (Mack) Gibson celebrated the50th anniversary of his ordination andinduction into the eldership on 27 August.The whole period has been served in theWingham Session (NSW) and for half of itMack served as session clerk.

Wanted: Thatcherites

The Presbytery of Sydney transferred thejurisdiction of Rev. Darrell Thatcher to thePresbytery of Western Australia anddeclared him eligible for a Call. His contactaddress is 11 Hacket Rd, Dalkeith, WA6009. Tel: 08 9386 8426; Mob: 0407 432 618.

Letter to PM

The Church and Nation Committee haswritten to the Prime Minister about IVFand single women.

The submission noted that every childborn into this world needs and deserves astable and secure family home, includingboth father and mother. “It is a tragedy oflife in this world when through distance,death, desertion or divorce this is notafforded to a child and where such occurswe find the wider family, church and soci-ety have a responsibility to assist and tothat degree humanly possible to compen-sate,” the letter said.

home.front

A U S T R A L I A N P R E S B Y T E R I A N • 1 7

N E W S

Percy Milton (Pat) Clark was born atGuildford, NSW, on 12 April 1920. Hisfamily life was steeped in the Christianfaith, and his early years fitted him for theChristian ministry.

Pat was of mature age when he beganhis studies for the ministry, bringing withhim a wealth of experience of church lifeand commitment. His versatility anddetermination were finely honed in hislong army career which stretched from1939 to 1967 when he retired with therank of captain.

He married Ina Mather, whom he metduring their PFA days, in September 1941in St Andrew’s Presbyterian ChurchParramatta.

Pat served in a number of parishappointments before being ordained tothe charge of Hay-Bairanald in 1976. Thiswas followed by Parkes-Forbes-Peak Hill,1980-1983, and Temora, 1983-1987. Patretired in September 1987 and moved to“Lochiel” Young.

After his retirement there was hardly atime when Pat was not exercising some

form of ministry on behalf of presbytery.He had a well-developed social and com-munity conscience, and this was evi-denced in the number of organisationswith which he was associated over manyyears.

The parish of Young, where he servedas interim moderator until his death,appreciated his leadership and his faithfulpreaching of the gospel.

Pat died on 11 May after a short illness.The Presbytery extends its sympathy tohis wife Ina and family.

Percy Milton Clark1920 – 2000

N E W S

A U S T R A L I A N P R E S B Y T E R I A N • 1 8

“It is not society’s place through its gov-ernments to legislate for such a denial ofthat which only and both a father andmother can bring.”

The letter also said: “It is a tragedy whenchildren don’t know who their dads are, letalone know nothing of their involvement intheir lives – it is a greater tragedy when gov-ernments encourage it all in the name ofequa1 opportunity … The Bible testifies thatGod takes special interest in orphans, yet hiscreational provision and therefore perpetualintent was for a child to be raised in the lovingand nurturing care of a father and mother incovenantal and stable union we call marriage.”

Petrol sniffingInternational Christian aid agency

World Vision has moved to highlight thescourge of petrol sniffing among youngAboriginal people. This coincides with asubmission to a House of Representativesinquiry that some indigenous mothersattached petrol-soaked rags to the jumpersof hungry babies to stop them crying.

World Vision’s manager for indigenousprograms, Ray Minniecon, describedpetrol sniffing as “one of Australia’s mostpressing human rights issues” but onewhich churches, governments and thecommunity have failed to understand anddeal with adequately.

Mr Minniecon, a descendant of the KubiKubi people of southern Queensland and aminister with the Aboriginal EvangelicalFellowship, oversees World Vision’s strate-gic preventative health work in the remoteCentral desert community Papunya.

World Vision endorses the recent call ofSenator Aden Ridgeway to empowerindigenous elders to exercise traditionallaws on petrol-sniffing youths. The Senatorsaid it should be up to “each and everycommunity” to decide how to implementsuch laws. According to World VisionAustralia’s chief executive, Lynn Arnold,petrol sniffing is not a primary problem,but “a glaring symptom of a much deepermalaise afflicting our nation.

NSW appointment

The NSW Council of Churches hasappointed Elizabeth Scott as its new publicaffairs director. Among her qualificationsare a Bachelor of Arts, majoring in masscommunications, from MacquarieUniversity and a Diploma of Bible andMissions from Moore Theological College.

She will be responsible for contact withthe media, member churches and othergroups, especially with parliamentarians,government departments and committeesof inquiries. She will also research and sub-mit position papers on relevant issues.

Elizabeth Scott is married to JamesScott and they have one child, Anastasia.

True families

The NSW Council of Churches is con-cerned that Australian society is turning itsback on what is right and true in family life.Calling on government and communitybodies to rethink the importance of strongfamily life for the well being of society,Council President Ray Hoekzema said:“It’s a very human desire to want to build afamily with a life partner, and I empathisewith all people who deeply want this forthemselves, whether they be single, marriedor otherwise,” Mr Hoekzema said. “But wemustn’t get carried away by the myth thatany and every family arrangement will havea positive outcome.”

The debate over IVF technology and therights of parents and children has cloudedthe truth about the success of the tradi-tional family arrangement. He rejected thecurrent emphasis on “rights” and said thecommunity should instead look to what is“right”.

Mr Hoekzema supports the call of theAnglican Church for a conscience vote onamendments to the federal SexDiscrimination Act.

The fact that science and technologymove faster than ethical discussion isresponsible for the current predicament,Mr Hoekzema said. “Science continuallypushes the bounds of what’s acceptable.But just because something is possible, itdoesn’t mean we should accept it.”

Trends 2000 Conference

A conference being planned forMelbourne this month may well become acritical moment in modern Australianchurch history. Titled ‘Trends 2000,’ thegathering at Harvest Bible College is set todraw thinkers and “trend-watchers” withunequalled insights to contemporary cul-ture.

Plenary sessions will include: Major geo-political trends, economic and financial

trends, spiritual and church trends inAustralia, the decline of the West, the riseof the East, and living with postmodernity.

Olympic witness

The Southern Cross newspaper said lastmonth that the Bible Society in Australiawas allowed to place a Christian informa-tion stand at the Homebush Bay site duringthe Olympic Games.

The stand was in the Olympics Expoarea alongside Olympic sponsors, where itwas seen by tens of thousands of local andoverseas visitors each day.

The approval came as a surprise, afterseveral approaches were refused. The soci-ety’s general secretary, Mark Francis, said itfollowed tireless hard work and prayer.

Demand for Olympic evangelisticresources dramatically exceeded expecta-tions. Around half a million extra copies ofMark’s Gospel and the Towards The GoalNew Testament were ordered to meetdemand.

Hope for refugees

The National Council of Churches inAustralia, in partnership with the SouthAustralian Council of Churches, held anational celebration in Adelaide on 25August in the lead up to Refugee Sundayon 27 August.

It was a celebration of the amazing con-tribution refugees make to Australia, and arecognition of the continuing political andsocial commitment to refugee issues in ourcommunities, despite a difficult politicalatmosphere.

At midday there was a launch of 400paper boats in Victoria Square fountain bySouth Australian school children. Theboats signified the 400 or more childrenwho have been in Australian detention cen-tres this year, and the need for a more com-passionate response to boat people.

Refugee Sunday itself was the most suc-cessful yet with hundreds of churchesaround Australia holding a special serviceon the need to respond to the plight ofrefugees with compassion

Schools face closure

In 1995 the NSW Parliament passed an actthat banned corporal punishment in allschools. The act requires schools to includein their official school policies relating todiscipline that they do not permit corporalpunishment of students. At the time,Christian school organisations objected tothe legislation. Two Christian schools,Nambucca Valley Christian CommunitySchool and Sutherland Shire ChristianSchool, have refused to include the

acrossaustralia

A U S T R A L I A N P R E S B Y T E R I A N • 1 9

N E W S

required statement in their policies. TheBoard of Studies has recently inspectedthese schools and recommended theirderegistration because they have notincluded the statement. Deregistrationwould mean the schools would not receivegovernment funding. Parents would not beable to afford the full cost of education in aChristian school so the expected resultwould be the closure of very good, effectiveschools at the end of this year. TheCouncil of Christian CommunitySchools has requested member schools andparents to write urgently to the NSWMinister for Education.

Bid to ban Bible

A German religious group UniversalLife, has tried to outlaw the bible. Theyclaim the bible contains many brutal andracist passages that could harm young peo-ple. Universal Life’s authority comes fromits prophet Gabriele Wittek, who claimsshe receives direct revelations from JesusChrist. Its authority rests in her rather thanthe Bible.

Martyr dies

Sabina Wurmbrand, co-founder of theVoice of the Martyrs, has died. For morethan 30 years she served the persecutedchurch with her husband Richard. Sabina’slife showed a understanding of Christianlove and forgiveness, with an effort toredeem lives for Christ.

Russia weeps for sailors

The five Baptist churches in Kursk,Russia, are mourning the death of 118sailors who perished in the nuclear subma-rine. Pastor Ivan Petrov hopes that moreRussians will turn to God as a result of the“great tragedy”. He hopes that politicians

will learn to put their trust in God ratherthan their own faculties.

Gay vote postponed

Britain’s United Reformed Church(URC) recently voted to leave unresolvedthe issue of practicing homosexuals in min-istry. At its recent annual assembly, theURC declared that there was a lack ofagreement on ‘‘the mind of the church onthe subject”. The assembly voted for aseven-year moratorium from further reso-lutions.

Angry dialogue

In India, both Christians and Hindus areangry over proposed dialogue by theNational Commission for Minorities. TheChristians are angry as they were notinformed about the date of meeting and aredivided over holding a dialogue withHindus, while Hindus are angry thatChristians did not talk. The Christians arenow meeting to determine consensus onbasic questions before they meet Hindugroups.

Sharia costs more lives

The installation of Islamic law of Shariahas lead to death in three different areasof Nigeria. In Logus State, Muslim mili-tary shot two Christian soldiers. InKaduna, Captain Idris Abdullahi ledMuslim soldiers to kill 90 Christians, and22 pastors have also been killed. In Saki, aMuslim preacher, Alfa Mofoye, haspreached that Jesus was a bastard, andincited the burning of three Baptistchurches.

Fiji reconciliation

Fijian churches of 12 denominations havecome together to help restore peace, pro-vide food and clothing. One minister,Pastor Mateiwai, said: “Up to 97 per centof Indo-Fijians are not Christian. This is agreat opportunity to share both food andthe Gospel with people in need.”

Portland Festival 2000

In Oregon, USA, the Portland Festival2000 has set a new model for evangelisticevents, which will now be used roundAmerica. Instead of a traditional stadium,the festival was held in a Park, with 140,000attending. The festival included a freeChristian music concert, with Palau pre-senting the gospel each night. Also child-ren enjoyed face painting, a petting zoo,miniature golf, and a specially built skate-board park.

Winning Edge

A new book has been produced to helpshare Christ for the Olympics. The book iscalled The Winning Edge and is written withnon-Christians in mind. It features testi-monies of 25 high profile sportspeople,such as Michael Chang, Carl Lewis,Donald Robinson and Penny Heyns.

Molucca Islands update

Violence between Muslims and Christiansis still great, forcing many Christians toleave their home and become refugees. Thefighting has forced many aid organisationsto leave, and food clothing and medical careare in short supply. Christians groups arecalling for believers worldwide to pray notonly for refugees but also for the persecu-tors.

10,000 Billy Grahams

At the Amsterdam 2000 conventionsponsored by the Billy GrahamEvangelistic Association the torch hasbeen passed to a new generation of 10,732participants. Seventy five per cent of partic-ipants came from developing nations.Franklin Graham, Billy Graham’s son,told the conference: “People ask me, who isthe next Billy Graham? ... Who is the nextBilly Graham? You are.”

Gospel in PNG

Six isolated communities in Papua NewGuinea will now hear the gospel in theirown language. Mrs Sybal Shaw, fromLanguage Recordings, has produced tapesof a gospel picture book containing anoverview of the Bible and an explanation ofhow to live as a Christian. Members of thecommunities in the remote WesternHighlands spoke the words on to the tapes,which will be sent along with the books.Mrs Shaw hopes the recordings will “freepeople from the control of witch-craft andspirit worship, but also bring revival tonominal Christians”.

world news

RED ROCKNear Coffs Harbour

2 Bedroom Holiday House$150 per week

$20 cleaning feeM. Hall, 12 Bimble Ave

S. GraftonPh 02 6643 3068

Apologetics (from the Greek apolo-gia: a defence) is that branch ofChristian theology which seeks toprovide a rational justification for

the truth claims of the Christian faith.Apologetics is thus primarily a theoretical dis-cipline, though it has a practical application.

In addition to serving, like the rest of the-ology in general, as an expression of our lov-ing God with all our minds, apologeticsspecifically serves to show to unbelievers thetruth of the Christian faith, to confirm thatfaith to believers, and to reveal and explorethe connections between Christian doctrineand other truths.

Now, this is bound to be disappointing tosome. They’re just not interested in therational justification of Christianity. Theywant to know, “If someone says, ̀ Look at allthe hypocrites in the church!’ what do Isay?” There’s nothing wrong with that ques-tion; but the fact remains that such practicalmatters are logically secondary to the theo-retical issues

Indeed, we dare not ignore the theoreticalissues! Christians need to grasp a wider pic-ture of Western thought and culture, ratherthan concentrating exclusively on theirimmediate evangelistic contacts. As Francis

Schaeffer reminded us, we are living in a post-Christian era, when the thought-forms ofsociety are fundamentally anti-Christian. Hiswarnings are now more applicable than ever.

If the situation is not to degenerate fur-ther, it is imperative that we turn the wholeintellectual climate of our culture back to aChristian world view. If we do not, thenwhat lies ahead is utter secularism.

Throughout Europe – and in Australia –evangelism is immeasurably more difficultthan the United States because the intellec-tual climate and culture there are determinedby the conviction that the Christian worldview is false, and therefore irrelevant.Christian missionaries often must laboryears to get a handful of converts. If we losethe theoretical issues, then in the end ourpractical application will be fruitless.

Charles Malik, former Lebanese ambas-sador to the US, in his inaugural address atthe dedication of the Billy Graham Center inWheaton, Illinois, emphasised that asChristians we face two tasks in our evange-lism: saving the soul and saving the mind,that is to say, not only converting peoplespiritually, but intellectually as well. And theChurch is lagging dangerously behind withregard to this second task.

Mark his words well: “I must be frankwith you: the greatest danger confrontingAmerican evangelical Christianity is the dan-ger of anti-intellectualism. The mind in itsgreatest and deepest reaches is not cared forenough. But intellectual nurture cannot takeplace apart from profound immersion for aperiod of years in the history of thought andthe spirit.

“People who are in a hurry to get out ofthe university and start earning money orserving the church or preaching the gospelhave no idea of the infinite value of spendingyears of leisure conversing with the greatestminds and souls of the past, ripening andsharpening and enlarging their powers ofthinking.

“The result is that the arena of creativethinking is vacated and abdicated to theenemy. Who among evangelicals can standup to the great secular or naturalistic or athe-istic scholars on their own terms of scholar-ship?”

These words hit like a hammer. Evangelicals really have been living on the

periphery of responsible intellectual exis-tence. The average Christian does not realisethat there is an intellectual war going on inthe universities and in the professional jour-nals and scholarly societies. Christianity isbeing attacked from all sides as irrational oroutmoded, and millions of students, ourfuture generation of leaders, have absorbedthis viewpoint.

This is a war which we cannot afford tolose. As J. Gresham Machen warned in 1913,on the eve of the fundamentalist contro-versy, if we lose this intellectual war, then ourevangelism will be immeasurably more diffi-cult in the next generation.

He wrote: “False ideas are the greatestobstacles to the reception of the gospel. Wemay preach with all the fervor of a reformerand yet succeed only in winning a stragglerhere and there, if we permit the whole col-lective thought of the nation or of the worldto be controlled by ideas which, by theresistless force of logic, prevent Christianityfrom being regarded as anything more thana harmless delusion. Under such circum-stances, what God desires us to do is todestroy the obstacle at its root.”

Unfortunately, Machen’s warning wentunheeded, and biblical Christianity retreatedinto the intellectual closets of fundamental-

A U S T R A L I A N P R E S B Y T E R I A N • 2 0

Case for the defenceChristians must be deep thinkers, argues William Lane Craig.

F A I T H

Presbyterian and Methodist Schools AssociationA ministry of the Uniting and Presbyterian Churches

The PMSA has been active in quality Christian education for 80 years, through three of the leading Schools in Queensland – Brisbane Boys’ College, Clayfield

College and Somerville House, all within a few kilometres of the Brisbane CBD. There are over 3200 students in the three Schools and the PMSA employs 300 staff.

In order to facilitate the affairs of the Association, the following full-time position is available:

Administrative OfficerThe successful applicant will:• be a committed Christian, and uphold the aims of the PMSA.• have a commercial experience in management and finance.• have personable, articulate and friendly qualities.• be a person who is self-motivated, innovative and committed.The role of the Administrative Officer will include:• Assisting the PMSA in achieving of its corporate objectives• Representing the PMSA at all levels of government and

other agencies, and enhancing the PMSA’s corporate image.• Researching PMSA Council planning initiatives, and reporting back with recommendations.• Raising the public profile of PMSA within the community.• Keeping abreast of all current and proposed legislation impacting

the PMSA and its Schools, and advising appropriately.• Managing day to day corporate secretariat issues.For further information and application forms:Rev Guido Kettniss, Vice-Chairman PMSA, 68 Charlton St ASCOT 4007Ph (07) 3216 4151 Fax (07) 3216 4153 Email kettniss@squirrel.com.auApplications close 27th October, 2000

A U S T R A L I A N P R E S B Y T E R I A N • 2 1

ism, from which we have only recently begun tore-emerge. The war is not yet lost, and it is onewhich we dare not lose.

What good does it do to preach on, say,Christian values when a large percentage of peo-ple, even Christians, say that they don’t believein absolute truth, or what good will it do to sim-ply quote the Bible in your evangelistic Biblestudy when somebody in the group says thatthe Jesus Seminar has disproved the reliability ofthe gospels?

If we fail to do our homework in these areas,then there will remain a substantial portion ofthe population – unfortunately, the most intelli-gent and therefore most influential people insociety, such as doctors, educators, journalists,lawyers, business executives, and so forth – whowill remain untouched by our ministry.

Moreover, it’s not just Christian scholars andpastors who need to be intellectually engagedwith the issues. Christian laymen, too, need tobecome intellectually engaged. Our churchesare filled with Christians who are idling in intel-lectual neutral. As Christians, their minds aregoing to waste.

One result of this is an immature, superficialfaith. People who simply ride the roller coasterof emotional experience are cheating themselvesout of a deeper and richer Christian faith byneglecting the intellectual side of that faith.

They know little of the riches of deep under-standing of Christian truth, of the confidenceinspired by the discovery that one’s faith is log-ical and fits the facts of experience, of the stabil-ity brought to one’s life by the conviction thatone’s faith is objectively true. Intellectualimpoverishment with respect to one’s faith canthus lead to spiritual impoverishment as well.

But the results of being in intellectual neutralextend far beyond oneself. If Christian laymendon’t become intellectually engaged, then weare in serious danger of losing our children. Inhigh school and college Christian teenagers areintellectually assaulted on every hand by a bar-rage of anti-Christian philosophies and atti-tudes.

As I speak in churches around the country, Icontinually meet parents whose children haveleft the faith because there was no one in thechurch to answer their questions. For the sakeof our youth, we desperately need informedparents who are equipped to wrestle with theissues at an intellectual level.

Machen, like Malik, believed that “The chiefobstacle to the Christian religion today lies inthe sphere of the intellect,” and that it is in thatsphere that the issues must be addressed. “TheChurch is perishing to-day through the lack ofthinking, not through an excess-of it.

This concludes the three-part textract fromReasonable Faith by William Lane Craig ,copy-right 1994. Used by permission of CrosswayBooks, a division of Good News Publishers,Wheaton, Illinois, USA. ap

Movie WatchThe Road Home Rated PG

Directed by Zhang Yimou

Reviewed by Matthew Hodge

As a general rule, we guys (espe-cially 21-year-olds) are notrenowned for liking “romantic”films. After all, they’re hope-

lessly soppy – we much prefer our carchases, retractable steel blades in theknuckles and massed battle scenes.Besides, our mates will pay out on us.

For me, as well as the first two con-cerns, I find that what passes for“romance” nowadays is nowhere near abiblical role model of what makes a goodrelationship. In Proverbs 31, we’re givena model of a biblical wife, one who workshard, encourages her children to do so,and is such a loving and strong partner toher husband that her husband actuallysays “Many women do noble things, butyou surpass them all.”

Now, compare this to Hollywood.Nearly all the romances in the movies arebased on the idea of two people beingattracted to each other because they haveinteresting personalities or, more often,because of looks and sex. (Compare thiswith Proverbs 31:30 where it says “Charmis deceptive, and beauty is fleeting.”)

The idea of long-term commitment,of a supportive relationship is rarely seenon films nowadays ... until I stumbledacross Zhang Yimou’s The Road Home.

This movie was the first shown in anAsian film festival that was opening inBrisbane. I’d never seen much Asiancinema before, but a quote on the flyercaught my attention. “I made my lasttwo films Not One Less and The RoadHome as a reaction against the currenttendencies in Chinese cinema, againstthe logic of the market,” says directorZhang. “I wanted them to be simple,immediate and anchored in reality …they address the viewer with real feel-ings and emotions.”

The film opens with Luo, a Chinesebusinessman, driving to a small ruraltown for the funeral of his father. It’smid-winter, and everything is desolate

(made to look even more bleak becauseit’s filmed in black and white). Luoarrives in town to find that his oldmother is apparently causing a stirbecause she wants to have a traditionalChinese funeral which involves carryingher husband’s coffin all the way from thehospital to the village so it can be buried.(According to Chinese tradition, thisshows the departed person “the roadhome” in case their spirit gets lost.) Theproblem is, it’s a full day’s walk in themiddle of winter.

At first, it looks like a case of an oldperson stuck in an old-fashioned rut; butthen Luo starts to relate to us the story ofhis mother and father’s courtship (andyou tell me, when was the last time youheard that word used in a film?).Suddenly, the screen is alive in gloriouscolour (the cinematography and colourscheme of the film are some of the bestI’ve seen in ages) and we see the village 40years ago when Luo’s father, Yusheng,arrives as a 20-year-old schoolteacher.

His mother, then aged 18, wasinstantly attracted to the teacher, whodidn’t notice her at all. As the film pro-gresses, we see the many different thingsthat Luo’s mother does to attractYusheng’s attention. Most of them aresubtle, many of them go unnoticed,many of them are at great cost to herself.

I’ve never seen anything like it. It’salmost like the words of Proverbs 31being acted out. There’s no kissing –actually, no physical contact at all –there’s no romantic talk, and yet you’dhave to be absolutely jaded not to betouched by the obvious devotion the girlfeels for the new village schoolteacher.

To say more would spoil a fantasticmovie experience. In a day and age whenfilms, television and the media are push-ing more and more wrong and ungodlyideas about romance and relationships,this film comes as a breath of fresh air.Despite the PG rating, there is no ques-tionable content at all, except for theChinese beliefs that are portrayed.Recommended.

Matthew Hodge is secretary of PYQueensland. ap

C U L T U R E W A T C H

200 Copies of The Psalms and

Church Hymnary – Revised

Edition (20 with large print)

available free of charge from

Rev Dr Russ McKinnon,

St Ives Presbyterian Church.

Phone (02) 9449 9374.

Brian Gault was born without arms.He is one of the 470 survivors of“miracle drug” Thalidomide’sexposure to the British market in

the mid-20th century. But instead of beingangry, this courageous man has turned hissetback to a vibrant witness to the power ofGod’s grace as he has struggled to provehimself normal in an abnormal world. Hehas released a book in Britain that he wrotewith Helena Rogers called Look, NoHands! (Hodder and Stoughton).

In a foreword to the book, JoniEareckson Tada – herself a quadriplegic –wrote: “Like me, you will think, if this gen-tleman can by the grace of God overcomehis limitations I can too.”

In an interview, in which he typed hisanswers to my questions with his toe on hislaptop computer from his home in the Isleof Man, Brian explained, “I was born inBelfast, Northern Ireland, on 23 September1961. My parents, William and Isobel, livedin a farming community 15 miles north ofBelfast, on a smallholding near the town ofBallyclare, in beautiful County Antrim. Ihave an older stepbrother, Derek, mybrother, Alan, then aged five, and sisterPatricia aged two when I was born. Then afew years later my younger sister Gwen wasan addition to the family.”

A doctor prescribed Thalidomide to hismother to help alleviate “morning sick-ness’’. Back in the early 1960s most coun-tries around the world felt the impact ofThalidomide. It was hailed as a “wonderdrug’’, completely safe even for pregnantwomen.

About 470 Thalidomide victims are alivein Britain today, and another 10,000 in therest of the world.

Brian says: “My mother knew that some-thing was not quite right. Then the doctorwho delivered me shared with my motherthat her third child was born without botharms. Her response was complete numb-ness and shock for several days. Thankfully,a cousin, also a doctor heard, and sharedwith my mother that there had been otherbabies born in recent months withoutlimbs, like her Brian. This was just suffi-cient comfort to help mum cope, and grad-ually realise it wasn’t her fault.”

At two-and-a-half, he was sent toEdinburgh, in Scotland, to be fitted with

artificial arms. “Up until this time, I wasdoing everything with my toes, using themjust like fingers. I grew to eat, write, drawand play with my toes. This is when it trulyhit me between the eyes that I was differ-ent! Yet, as a very young child, I kept ask-ing myself why I needed these heavy, cum-bersome metal contraptions on my weeshoulders?”

Growing up in a farming community,his first school had only 26 pupils and oneteacher. “Whereas the other children had adesk and chair, I sat on the floor on a pieceof carpet, painting and drawing with mytoes. The teacher recalls being amazed athow I peeled an orange with my toes. It wasdecided that I needed much more spe-cialised support than the little countryschool could give,” Brian says.

“My mother and father went up toFleming Fulton School in Belfast, theyheard a talk from a Mr Wilkie from theUSA who had no arms, “just like ourBrian”. Well, Mum and Dad were totallyamazed at how full and active a life he had,with a wife and family. He took dollar notesout of his wallet with his toes, and drove amotorcar. It was such a confidence boosterto my parents, and everyone who met MrWilkie that day.”

The Gaunt family eventually moved tothe Isle of Man to live – an island in the

Irish Sea with a population of about 75,000.“I was eight at the time and other childrenthere had never met someone withoutarms,” he said. “For 38 years, I’ve beentelling people ‘My feet are my hands,except when I’m walking on them’.Throughout my childhood at school I wasgiven many challenges to overcome usingmy toes. I learnt to swim at seven years old,play many other sports, horse-riding, table-tennis, plus practical domestic chores likeputting on and off my clothes, light-switches, all with my toes.

‘Iwas never allowed to say the word can’tbut rather “Try! Try! Try!” I’ve never beenable to wash my hair, or tuck in my shirt,but this was minor in contrast to every-thing else.”

Brian said he hated those artificial arms.“The artificial arms were strapped to mychest and as I moved pressure-pads on myshoulders the arms moved up and down.As I expanded my chest muscles, the hookswould open and close. Oxygen gas cylin-ders powered the arms.”

As children’s growing feet seems todemand new shoes every six months, Brianhad to go to Edinburgh every four to sixmonths for new substitute arms. The firsttime he was away 10 weeks, and felt aban-doned. Later the visits became muchshorter, often about 10 days.

“The reality was I’d do anything not tohave the arms on. Throughout my child-hood years, the artificial arms were actuallydraining away my confidence instead ofbuilding me up, as the professors said.After having ‘arms’ for 11 years I’d hadenough, and thankfully the teachers atschool had come to the same conclusionregarding the metal contraptions.”

Brian said that as he grew into ateenager, he would get angry with his artifi-cial arms. “I took much of my anger andfrustration out through my tempertantrums with my metal arms. It was not somuch not having real arms like otherteenagers, but convincing others that I’man OK person without arms.”

After 12 long years of an emotional bat-tle in the British courts, all the thalidomidefamilies received compensation from thedrug company. “Our court system is not asgenerous as the USA,” he said. “I would bea typically ‘middle case’ without upper

F A I T H

A U S T R A L I A N P R E S B Y T E R I A N • 2 2

Look, no hands!Dan Wooding tells the inspiring story of thalidomide survivor Brian Gault.

A U S T R A L I A N P R E S B Y T E R I A N • 2 3

limbs as a criteria.”After leaving school, Brian went to col-

lege, and then began searching for a job.“After many, many rejections, I was eventu-ally given a three months’ trial with the Isleof Man Government, working at the har-bour office,” he recalled. “My job entaileddoing ledger bookkeeping, compilingreports for the various harbors on the Isleof Man. Amazingly, my workmates were sosupportive, and actually encouraged me toslow down a bit!”

Brian did have a religious background.“As a wee lad, I’d be sent off to SundaySchool at Ballylinney Presbyterian Church,literally two minutes from our home,” hesaid. “We would sing choruses and learnstories about Jesus and his friends. I mustbe honest and say that I found church veryboring. It was only after a good friendcalled Alan Wilson became a Christian, thatI saw such a difference in him.

“During my 13th year as well as gettingrid of my artificial arms (physical burden),later that same year I got rid of the (spiri-tual burden) of sin, when I realised thatJesus died for me, had forgiven/acceptedme as I am without arms. The differencewas an overwhelming sense of peace, and anew longing to be with other Christians forencouragement.”

At college and after, he drifted away forsix years. “I learnt to drive a motorcar, got

new friends and, with the pressure of stud-ies, sadly Christian fellowship went furtherdown the list. Praise God, he never lets goof us. Just after Easter 1984, aged 23, Irepented of my sins, and asked the Lordthat I may have boldness and courage likethat of Caleb, who wholeheartedly servedthe Lord. I started going along toBroadway Baptist Church, in Douglas. Thechurch family has been fabulous at accept-ing, loving and supporting me in my spiri-tual journey.

“Pastor David Gordon and the rest ofthe church leadership were not surprisedwhen I felt God’s challenge to leave my jobat the harbor after seven years, and go toBible College.” Five girls offered on a rotato do his laundry, and some of the boys towash his hair, and tuck in his shirt eachmorning.

‘At last I could thank God for creatingme the way I am,” said Brian. “I becameconvinced that I am not a biological acci-dent with a meaningless existence, but thatin his wisdom, God loved me and plannedthat I should exist. He gave me a life that isboth responsible and meaningful, and hisplans for me are utterly good.”

Brian found college invaluable, givinghim a firm foundation in Christian teach-ing, studying, interaction with the variouscommunities, laughter and tears in thefriendships made, plus special times toenjoy God. Among Brian’s closest friendsare Rick Wakeman, the legendary key-boardist who played with the British supergroup Yes, for many years, and his wife,Nina Carter Wakeman, an actress andmodel. Rick Wakeman said, “Brian Gaultis one of the most remarkable men that Ihave ever met. He is a Christian whomany people just can’t fathom out why.Here is a man born without any arms andgiven a particularly difficult childhoodbecause of it, and many people say heshould therefore hate God for what he hasallowed to happen.

“Everyone except Brian that is. Briansees what has happened almost as a giftand is using it accordingly. He is a credit tothe human race.”

Brian describes how he first met thisshow business couple. “During the early1990s, Rick and Nina began worshippingat my home church. After seeing a televi-sion documentary from Brazil in 1993regarding Thalidomide children, it wasfriends like Rick and Nina who gave methe inspiration to keep writing my storyLook, No Hands! I’m so green, whereasRick and Nina’s vast experience andknowledge plus their wisdom, support,encouragement and love have beenimmense, especially with finding a pub-lishing house. Rick is used to me bending

his ear for his thoughts and advice as I seeknew doors of serving the Lord.” All royal-ties from the book’s sales are going into acharitable trust to aid these children inBrazil.

Since 1992, Brian has been working full-time as a church worker within the com-munity in Douglas, Isle of Man. Now,newly married to May, and after eight yearsat Broadway, he has joined Joni EarecksonTada’s organisation, Through the Roof, as afield worker.

What is his message to physically chal-lenged people around the world? “Fullygrasp your potential in Christ Jesus,” hesaid. “Each of us is of immensely greatvalue and worth to our Heavenly Father.We all have a role within the body of believ-ers, other wise the local churches are miss-ing such a blessing. (Luke 14:14).

“Personally, I believe that God will usemy disability to help others come to faith inthe God who never makes mistakes. Hemade me without arms for a purpose and Itrust he will use me to take his love to thosewhom he has created to be ‘different’. For38 years I’ve had no arms, and known noother way. My desires in the public arenaare that people see something of Jesus’character in an imperfect body. Yet, in thesight of my Lord, I know I’m whole. Still asinner, saved by grace.”

Dan Wooding is the founder and interna-tional director of ASSIST (Aid to SpecialSaints in Strategic Times). Wooding is alsothe author of some 39 books. ap

Randwick Presbyterian Church is looking for someone to fill the position of

Young People’s Pastor.

Applicants must have:• Bible College Training• The ability to work in a team• The ability to work with youth

across a wide range of ages

The position is full time, startingJanuary/February 2001.

Position Vacant

For more information contact Grant Thorp on 9399 3183.

positions vacant

Mustard Seed Valley, an alcohol and other drugs

rehabilitation centre near Taree require applications

for 2 staff vacancies.Applicants should have

skills in the following areas:building/carpentry and general

farming/mechanical skills. Married and single

people should apply.

For more details contact the Manager,

John Breadsell, on 02 6556 7744.

must

ard

seed

valle

y

A U S T R A L I A N P R E S B Y T E R I A N • 2 4

Luke 10:20 says, “Do not rejoice thatthe spirits submit to you, butrejoice that your names are writtenin heaven.” This verse comes at the

end of a short passage reporting our Lord’swords to the 70 disciples on their returnfrom the ministry on which he had sentthem. They came back full of joy in the suc-cess of their ministry. Jesus had sent theminto the towns and villages which he wasplanning to pass through, and had commis-sioned them to heal the sick and to pro-claim the nearness of God’s rule.

In this passage we note the reality of thespiritual world of evil and the reality of theconflict with evil. Indeed, it is the moststriking feature of the passage, this spiritualnature of the conflict in which theChristian is engaged.

The reality of this spiritual world andspiritual conflict is in sharp contrast withthe way we ordinarily look at the worldtoday. Jesus, God’s Son, took the spiritualworld of evil very seriously. He spoke muchof Satan, the devil, the prince of this world– “the enemy”, as he calls him in this pas-sage.

The world of spiritual wickedness is areality. Jesus met it in conflict at the begin-ning of his ministry in the temptations.Satan is at work in God’s world. Thewoman afflicted with sickness for 18 years,Jesus told the synagogue leader, was boundby Satan with that sickness. And in Acts10:38 Peter told Cornelius that Jesus, in hisministry, had gone about doing good andhealing the sickness of those who wereoppressed by the devil. At the end of hisministry, Jesus told Peter that Satan hadwished to sift him like wheat. It wasthrough Jesus’ prayers that the devil’smachinations and purposes were thwarted,and Peter himself later described the devilas like a roaring lion going about seekingwhom he could devour (1 Pet. 5:8).

We must be aware of this, we must keepour eye fixed on our target. Our attention,our ministry, must not be engrossed withprojects, plans and activities of ministry,which have only a light heavenly dimensionand are essentially temporal things belong-ing to this world.

Today we have very largely lost sight ofthe fact that it is Satan and spiritual evil thatwe are up against. Our interests and ourenergies are directed at, and our prayers are

absorbed by, all sorts of lesser objectivesand projects for their own sake.

Yet the conflict is a real one. In this pas-sage Jesus calls Satan ̀ the enemy’. We mustnot lose sight of the enemy. Field MarshalMontgomery, when he was fightingGeneral Rommel in the Libyan desert, hada photograph of Rommel hanging in hisfield headquarters caravan because, as hesaid, he never wanted to forget who theenemy was and what he might be up to.Our world view must never neglect thespiritual world and the spiritual powers ofevil which are engaged in fighting God andhis purposes and with whom God, throughChrist and us, is in conflict.

First, the Luke 10 passage teaches us thatthe conflict is real but, second, that the vic-tory is also real.

It was on the cross that Christ won thevictory when he endured the full penalty ofsin, the curse which sin evokes And he borethis curse triumphantly. The ministry ofthe 70 anticipated that victory of the cross;they shared in it before the event.

The authority that Jesus has given usover every power of the enemy is a spiritualauthority over spiritual opposition. We arenot promised authority or protectionagainst all the physical ills which Satan maybe permitted to inflict (2 Cor. 12:7). Wehave seen that sickness is the oppression ofthe devil (Acts 10:38) and the Epistle to theHebrews says the devil has the power ofdeath (2:14); he exercised this power ofdeath not long afterwards against the apos-tle James and the martyr Stephen.

So, plainly, the promise “nothing shall inany way hurt you”, which was only spoken

a few years at most before these men’sdeaths, is not in the physical realm.

It is authority over every spiritual evil ofthe enemy which we have been given, andwe should exercise our ministry with thisassurance from Christ for certain victory,for Christ has graciously joined us withhimself in his victory

We should turn to the apostles’ exampleto find the way in which we are to engagein this victorious conflict, this spiritualministry to which Christ sends us. It is bygiving ourselves to prayer and to the Word.The apostles summarised their ministry inActs 6:4 as “we will continue steadfastly inprayer, and in the ministry of the word”.Prayer is primary. It was through prayerthat Jesus defeated Satan’s intentions to siftPeter as wheat. “I have prayed for you,” hetold his apostle (Luke 22:32).

Prayer is primary in our ministry and yethow little we exercise this powerful batter-ing ram against Satan’s strongholds. As wego to our ministry, whether in the ordinarydaily avocations of life as lay people or inthe more specialised ministries of preacheror pastor, we must follow the example ofthe apostles who told their fellow disciplesthat they would give themselves to prayer.

Along with prayer the apostles gavethemselves to the ministry of the Word.That Word is the same Word that Jesusentrusted to the 70 and, earlier, to the 12apostles. It is to proclaim the kingdom ofGod, which means proclaiming the cross,for Christ’s death established the kingdomor rule of God.

Martin Luther had a phrase, “let theWord do it”, that is the Word of the cross,the Word about the King. Prayer andpreaching were the only ministries whichthe apostles referred to in summarisingtheir activities in Acts 6.

Jesus has promised that this ministrywill be rewarded with success, spiritual suc-cess. We will tread down snakes and scorpi-ons. Nothing will harm us, and so we mustaddress ourselves, unflaggingly, to thiscommission with the authority we havereceived to triumph over every power.

D.B. Knox is a former principal of MooreTheological College. This is an edited extractfrom Sent By Jesus, Banner of Truth, 1992, acollection of talks on Sydney radio station2CH. ap

E V A N G E L I S MD E V O T I O N

A modern ministryIt’s still prayer and the Word, suggests D.B. Knox.

IN THEPRESENCE

OF GOD

A U S T R A L I A N P R E S B Y T E R I A N • 2 5

The Second Epistle tothe Corinthians Paul BarnettMichigan: Eerdmans, 1997.Reviewed by Peter Barnes

I was holding forth once at a conference,and a man came up to me after and told mehow much he was enjoying my commentaryon 2 Corinthians. I was sorry to have to sethim straight – I am, mercifully for all con-cerned, not the Bishop of North Sydney, andI am unlikely ever to write a commentary onthat Second Corinthians, and certainly notone as distinguished as this one.

To make matters worse, on anotheroccasion I gave an historical lecture atMacquarie University, and when it waswritten up, it was attributed to PaulBarnett. So I have received some of thecredit for his work and he has taken someof the blame for mine! So be clear as towho is the writer and who is the reviewer.

Second Corinthians is undoubtedlyPaul’s most personal epistle. Here, asnowhere else perhaps, Paul wears his hearton his sleeve and reveals his inner thoughtsto the reader. Paul Barnett rightly sees the‘power-in-weakness’ theme as one whichpervades the letter. Hence, we have theparadoxical notion, for example, in 2Corinthians 2:14, of God’s leading his peo-ple in triumph in Christ. What is usually anoccasion for humiliation and dejection forthe captives becomes for the Christian anoccasion of triumph. What would normallyencourage bitterness in the captive bringsforth thanks to God in the Christian. Thisextraordinary paradox comes to the forealso in 4:7-12; 6:4-10; and 11:23-12:13.

On 2 Corinthians 5:14, however, Barnetttakes the L out of TULIP as he puts for-ward the view that Christ died for all, andthat “none is excluded from the sphere ofGod’s saving purposes in Christ”. Thismeans that he has to distinguish betweenthe “all” for whom Christ died, and the “all”who have died in Christ for they can only bethose who have saving faith in him.

One can forgive him his Amyrauld-ianism because this commentary is a clearand incisive piece of work which should be astandard reference for many years to come.

Peter Barnes is books editor of AP

Jesus and the Rise ofEarly Christianity Paul BarnettIVP, 1999.Reviewed by Peter Hastie

One of the more significant books on theNew Testament in recent times is this workby the Australian scholar, Dr Paul Barnett,whose reputation as a first-class biblicalexegete and New Testament historian iswell-deserved.

Barnett has written this substantial workof 450 pages out of a long-held convictionthat the engine that drives the story of theNew Testament is the historical Jesus – nota mythological figure that was an allegedlater invention of a second-century church.

He believes that Christ’s claims on indi-viduals and societies are only real becausethey are based on the genuine historicity ofJesus as the Son of David, who came in ful-fillment of ancient prophecy, died for oursins and rose bodily from the dead. InBarnett’s estimation, only the force of sucha figure is sufficient to explain the phenom-enon of the New Testament.

Not suprisingly, Barnett’s project isrooted in a deep respect for the historicityof the movement of early Christianity. Hisgrasp of historical details and issues is ency-lopaedic, but not unexpected. His earliercommentaries on Mark, Revelation and 2Corinthians have demonstrated his mas-tery in this area. For him, the real and his-torical nature of the New Testament eventsis the bedrock upon which the gospelproclamation is based. That’s why his studyis slanted towards authenticating the NTdata and building his work on solid histori-cal investigation.

Interestingly, and this is where the valueof the book derives, Barnett’s focus on thehistorical Jesus illuminates the rest of theNew Testament. It may sound strange, butmost of the other standard New Testamenthistories – Bo Reicke’s The NT Era, FFBruce’s NT History and RichardNiswonger’s NT History pay scant atten-tion to the historical person of Jesus as theexplanation for the rise of the earlyChristian movement. Barnett sets out toredress this imbalance, and does it in a sat-isfying manner that relates NT events toOT core promises.

As expected, this book contains fasci-nating historical summaries based on wideand exhaustive research. The reading listand footnotes are comprehensive. He has

very interesting sections on Qumran,Herod and the inter-testamental period.His treatment of areas which are of apolo-getic interest are thorough and precise. See,for example, his section on the resurrectionthat handles all the problems which criticsraise on the issue.

This is a book which Christian apolo-gists and NT students will return to often.It is written in a readable and simple styleyet deals with profound issues. It is highlyrecommended. ($34.95)

Peter Hastie is issues editor of AP

Learning about the OldTestament Allan HarmanFearn: Christian Focus Publications, 2000.Reviewed by Peter Barnes

The Old Testament is a daunting book topeople just beginning to learn the faith, soit is good to have a helpful and short intro-duction to its teachings. This is a revision ofan earlier work by Professor Harman, putout in 1990 and published by Aus Press.

The two additional chapters are Worshipin Ancient Israel and The Fate of theMonarchy. Professor Harman wears hisscholarship lightly, and is able to open up asubject without weighing down the reader.

The chapter on ‘The Covenant ofCreation’ will lead to some discussion.Professor Harman thinks that the length ofdays in Genesis 1 is not fixed, and thenwrites of the curse following the Fall: “Theeffect of sin was not to introduce a newprinciple (death), but to alter the existingrelationships so that life became burden-some.” Surely, the Fall did indeed usher indeath, not just painful inconvenience (e.g.Rom.5:12-21).

That criticism aside, this would be anideal book for a study group wanting togain an overview of the Old Testament. Theprice of the book is only $4.95 – an addi-tional incentive to make good use of it.

books B O O K S

CHRISTIANBOOKS

For Sale/WantedWe stock a wide range of new & sec-ondhand Evangelical & Reformed titles

Catalogues available Hours:

Open Mon-Fri 2:00pm-5:30pm & Sat 10:00am-1:00pm

RockdaleChristian Books

11 Watkin Street Rockdale NSW 2216Tel (02) 9568 2813 Fax (02) 9590 3268

Email plant@rivernet.com.auor visit our web site at: www.rcb.com.au

RCB is supported by Bexley-RockdalePresbyterian Church

OCTOBER21 Ulverstone parish in Tasmania’s north;

about 60 communicants and 15 elders;Daniel and Amanda Combridge; andthe Mole Creek congregation with 6communicants, Robert White interimmoderator.

22 Margaret Price, who has served withWEC in Indonesia and Canberra, asshe takes on a new role.

23 Melbourne bayside parish of Clarinda;about 75 communicants and 3 elders;John and Lynette Ellis, and the three-year-old East Bentleigh outreachestablished by Reg Mathews.

24 Carol Whipp from Somerville, Vic.,who previously worked in Fiji andstudied in Delhi, and has been seekinga visa to return to north India.

25 Dromana-Mornington, anotherMelbourne bayside parish with some 75communicants and 10 elders in 3 con-gregations; Andrew and Marilyn Venn.

26 Mavis Price from Castlemaine Vic, lit-eracy facilitator for the Girawa peopleof PNG, and her fellow worker PatLillie under WBT.

27 The Gippsland home mission stationof Bairnsdale; with about 35 commu-nicants and 2 elders; where LaurieLeighton works with Peter Swinn asmoderator.

28 Adrian and Diane de Graaf and the 6elders or so and about 90 communi-cant members of the Liverpool parishin SW Sydney.

29 Robina parish on the southern GoldCoast of Queensland; about 45 com-municants and 2 elders; Kevin andBeverley Ridley.

30 Presbytery of Canberra, NSW/ACT; 7parishes and 3 home mission stationstotalling 21 congregations with 1620communicants and adherents, 1 otherminister under jurisdiction 7 retiredministers; Peter Davidson clerk.

31 Mitchelton parish, northern Brisbane;about 180 communicants and 10elders; Phil and Louise Campbell, andMaurie and Helen Cropper.

NOVEMBER1 Seacliff-Mt Barker parish, Adelaide

(southern suburbs and the hills);Wally and Rosemary Zurrer andRupert Hanna (also Assembly Clerk)about 110 communicants and 14elders in three congregations (MurrayBridge also).

2 Orange parish, NSW central west;about 115 communicants with 11elders; William and Robyn Stewart.

3 Grant and Esther Vayne and the 2elders of Kaniva-Nhill parish, WesternVictoria, with some 5 members.

4 Peter Dunstan at the Toukley parishnorth of Sydney; about 70 communi-cants and 8 elders making good use ofa new building.

5 Hervey Bay parish, Queensland;about 95 communicants and 7 elders;John and Lorraine Roth.

6 Robert and Hazel Looney now backin Perth representing Wycliffe BibleTranslators after several years doingthe same in New Zealand.

7 Ballarat West parish, Sebastapol, Vic.;about 45 communicants and 3 elders;John and Lesley Stasse.

8 Springwood parish on the NSW BlueMountains, including Winmalee;about 170 communicants and 10elders; vacant.

9 All those facing death, and ministersand others ministering to them, thattheir confidence may be in the cruci-fied and risen Christ.

10 Presbytery of Bendigo, Vic; 5 parishesand 2 home mission stations with atotal of 10 congregations having 450communicants and adherents; AndrewClarke clerk.

11 Bassendean home mission station,Perth; about 35 communicants and 3elders; vacant, James Nocher moderator.

12 The 39 million people of South Africa

(73% black, 14% white, 10% mixedrace, 3% Asian) as they seek to over-come a legacy of racial conflict, andthe churches in their evangelistic andprophetic work (38% Protestant and8% RC faced by 18% following tradi-tional religions, 24% indigenous syn-cretistic groups and 9% non-religious,Hindu and Muslim).

13 Hawthorn parish, Melbourne; about20 communicants; Graham and BethLyman.

14 Tamworth-Manilla parish in NSW’sNew England – 5 congregations inthree groupings; about 250 communi-cants and 20 elders; Stuart and MarionAndrews (also her work on Women inMinistry Newsletter), Vic and GillianJohnson, Keith and Vivian Walker,andsome vacant positions.

15 Ian and Roseanne Johnston and 4 eldersof the Ayr parish, north Qld; 2 congre-gations with about 55 communicants.

16 Forestville-Killarney Heights parish;one congregation., about 40 commu-nicants and 7 elders; Phillip and LydiaChang.

17 Neville and Lynette Heywood fromUralla, Qld, working amongAboriginal people in Armidale NSWand the Boggabilla area on theNSW/Qld border.

18 The NSW North Coast parish ofKempsey including South WestRocks; about 55 communicants and 2elders; Trevor and Dawn Woodland.

19 Auburn parish, Melbourne; Peter andLinda Swinn and the 4 elders; overseeingabout 30 communicants.

20 Presbytery of Brisbane Qld.; 11 parishescomprising 15 congregations with about1035 communicants and adherents, 1professor, 1 department head, 1 mis-sionary, 1 deaconess, 7 retired ministers;Guido Kettniss, Clerk.

21 Universities and other tertiary educa-tional institutions; those studentsgraduating shortly, and the prepara-tion for Christian witness in 2001,especially to new students.

A U S T R A L I A N P R E S B Y T E R I A N • 2 6

P R A Y E R

✃

Please send me Australian Presbyterian magazine ...

1 year subscription ($32)

Overseas: $A43per year. Donation.

Deliver to:

Name . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Address . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . City/Suburb . . . . . . . . . . . . . . .

State . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P.code . . . . . . . . . . . .

Country . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Phone . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Payment Details

Please find enclosed

Cheque/money order to Australian Presbyterian for: $__________

Please debit $__________ from my

Visa Bankcard Mastercard

Account number:

Expiry date:____/____ Name on Card__________________________

Signature________________________________

Please send completed forms to:Australian Presbyterian PO Box 375, Kilsyth VIC. 3137Phone: (03) 9723 9684. Fax: (03) 9723 9685. Email: austpres@bigpond.com.

Subscription form

A U S T R A L I A N P R E S B Y T E R I A N • 2 7

‘I am the greatest,” boastedMohammad Ali, the most famousboxer the world has known. But lifehas a disturbing way of reversing

our boasting, and now Mohammad strug-gles with a debilitating disease, barely ableto talk. In 2 Corinthians Paul does a littleboasting of his own, but so different toworldly boasting it might be better labelled“boasting in reverse”.

In the Corinthian Church Paul’sauthority was questioned. A group of“super-apostles” had arrived and under-mined his ministry. They produced “lettersof recommendation” and claimed otherapostolic signs, which left Paul in a difficultsituation. He would not play the super-apostles’ game – his authority, after all,derived not from human accreditation butfrom Christ – but if he did not rebut thecharges they might stick, strengthening thefalse teachers.

Paul is clearly disappointed by theCorinthians’ willingness to listen to thefalse teachers, and feels somewhatbetrayed. But he must defend (as far as it ispossible) his apostolic ministry, givendirectly by Jesus. The evidence of his loveand service to the church should have beenobvious and in the “fools speech” hereminds them of what they should haveplainly understood – his ministry to thechurch has involved much hardship andgreat suffering.

His “fool’s speech” (2 Cor. 11:1-12:13)is a daring attempt to try to awaken thischurch to the danger they are facing, byboasting, not of his strengths and statusbut his trials and weaknesses. The speechhas defensive overtones, as Paul seeks to re-establish his credentials against those of theinfiltrators. This is evident in two versesthat form an “inclusio” and mark the natureand reason for his defence – “I do not thinkI am in the least inferior to those super-apostles” (11:5) and “I ought to have beencommended by you for I am not in theleast inferior to the super-apostles” (12:11).

Chapter 11 is a scathing attack on themessage and ministry of the so-calledsuper-apostles. Paul clearly sees himself asdoing battle for the very future and destinyof the Corinthian church. They are being“deceived” and their “minds” are being ledastray. Eternal issues are at stake. Theopponents have underhandedly sought to

discredit Paul, not so much on the basis ofhis message but on the fact that he preachesit free of charge (11:7-12).

But, far from apologising for this freeservice, Paul “boasts of this privilege”(11:10). Neither does he recognise themessage of the super-apostles as legitimate.They preach a different Jesus, a differentSpirit and a different gospel. (11:4)

Paul continues his defence in 11:22-33by comparing the status claims of the “falseapostles” with his track record as an apostleof Christ. They may boast of their letters ofrecommendation and their descendancyfrom Abraham (11:22). Paul is able to makesimilar claims, and he knows they count forlittle in the work of the kingdom.

Rather than boasting of pedigree, heboasts of prisons and floggings, stoningsand shipwreck, danger and toil and expo-sure and weakness, and all this because ofhis love for the church and the gospel. Inthis daring reversal, Paul has boasted ofthings that truly legitimise his apostolicministry. His suffering for the sake of thegospel is something the super-apostlesactually thought of in negative rather thanpositive terms.

Paul clearly believes that birth, privilegeand race mean nothing now in the work ofthe kingdom of Christ. What counts, andwhat should have legitimised his ministryamong the Corinthians, is his labour, zealand suffering for the sake of the gospel ofChrist.

One of the points of contention in thisbattle for the minds of the Corinthians wasthe spiritual prowess of the super-apostlesas compared with Paul. His record seemedlacklustre compared with the visitors. Pauldoes remind them of his “signs, wondersand miracles” (12:12) as confirmation ofhis apostolic ministry, but he never makesthese signs the final judge in matters of

ministry. In fact, he could go into greatdetail about being called up to paradise(12:1-4), but to boast about such matterswould undermine rather than substantiatehis ministry in the eyes of Christ.

Paul’s whole ministry is ordinarilyfounded on the principle that he will boastin Christ alone and never in his own expe-rience, no matter how spectacular. He willboast about his weakness and his “thorn inthe flesh”, which for Paul is a sign of thepower of Jesus which is made perfect inweakness. (12:9)

The “fool’s speech” is a remarkable andchallenging introduction to legitimateChristian ministry. It reminds us that theways of God are never the ways of theworld. The very things that legitimise andcount in the eyes of the world mean little inthe work of the gospel.

True and legitimate Christian ministrythat God is pleased to own is characterisedby a willingness to count the cost in pro-claiming the gospel. That is the service theHoly Spirit blesses. The world will notrecognise this and – as the Corinthianssadly prove – even the church sometimesdoesn’t.

But Paul kept his integrity. He preachedand pleaded with the wayward Church. Henever abused the authority he was given,but by every means possible – even by wayof the “fool’s speech” where he boasts ofhis weakness – he seeks to call the Churchback to Christ.

Russell Stark is minister of CronullaPresbyterian Church, Sydney. ap

T O U G H Q U E S T I O N S

Russell Stark

When can we boast?Only when we are fools – as Paul was.

Christian Singles

Any nice singles can join!Send for FREE colour brochure:

PO Box 122 WALLSEND 2287Ph/Fax: 02 4955 5445

?O@K?O2@@@@@@@@6X?

?W2@@@@@@@@@@@)XO&@@@@0MfI'@1 ?O2@@@@@@6K?

W2@@@@0Mg?V4@=? ?W2@@@@@@@@@@@6K?O2@@@@@6?&@@@(Mhe?V@@@@@@6K W&@@@@0M?I4@@@@@@?

?W2@@@@@@@@@@@@0Y?gO2@@@@@@@@@@@@6K 7@@(M?gI4@@@L?W2@@@@@@?W&@@@@@@@@@@@(M?f?O2@@@@@@@@@@@@@@@@@@? @@@HheI'@)?&@@@@@@@L

?W&@@@0MeW@@@(YfO2@@@@@@@0M?gI'@@@L @@5?he?V'@@@0M?I'@@1W&@@0Me?W&@@(Y??O2@@@@@0Mhf?V'@@1 @@H?hfV'@?fN@@@7@@?fW&@@(Y?W2@@@@0M? V'@@ @@ ?V'?fJ@@5

?J@@5?e?W&@@(Y??7@@0M ?N@@ W2@@@5 ?W&@@H?7@(Y?e?7@@(Ye?@M?he?O2@@@@@@@@?e@@ 7@@@0Y ?7@@@L?@@HfJ@@(Y? O2@@@@@@@@@@@?e@@ @@@Xf@@@@6Kf@6K?f?@@@@)K??@@?e?W&@@H O2@@@@0MeW@@@@?e@@ 3@@)K?fI'@@@?e@@@@6XeC@@@@@@6X?hg

O2@@@@@@@?e?7@@5?g?O@?eO2@@@@0Mf7@0Me?J@@ V'@@@@@(e?N@@@?e?I'@@1?@@UI4@@@@1?hg?@@@@@@@@@5?e?@@(Y?f?O2@@=O2@@@@0Mg@Me)X?7@@ ?V4@@@0Yf3@5?fV'@@?@@1f@@@?hgJ@@@0Me@@H?e?@@Hf?O2@@XV@@@@0M?hf@)X@@5?@@? V+Y?g@@?@@@e?J@@5?hg

?W&@@?f@@f?@@?e?W2@@@>@@@@0M?e?O2@@@6Xe?J@@@@0Y?@@? W&@@@@@5eW&@@H?hg?7@@5?e?J@@heO&@@@V@@@0M?eO2@@@@@@@)K?O&@@@?e?@@? 7@@@@@(Ye7@@5?@@@H?e?7@5hW2@@@@@@@(M??O2@@@@@@@@@@@@@@@@@@?e?@@? @@@@@@Y?e@@@Y?@@5f?@@Hg?O&@@@@@@@0Y?O2@@@@@@0M?e?@@@@@@@5?eJ@@? @6X? ?O2@@@@@(? @@@6KC@@@@@@6Xhf?@@Hf?@@W2@@@@@@@@@@@@@(M?W2@@@@@0Mf@@@@@@@@@0Y??W&@@? @@)? @@@@@@@0Y?e?@@@@@@@6Kh@@@@@@@@<I4@@@@1hf?@@?f?@@@@@@@@@@@(M?@@@H?O&@@@0M?g@@@@@@@0M?eW&@@5? @@H? @@@@@Xh@@@@@@@@6Kg@@@(?4@@f?W@@hf?@@Lf?@@@@@eI4@@U??@@@W2@@@0M?h@@@@@@X?e?O&@@(Y? @@ @@@@@@g?7@@eI4@@@@@?f3@@HhO&@@hfJ@@1f?@@X@@f?B@@@@@@@@@0M? ?@)X?'@@@@0Y @@ @@@@@HgC@@5f?I'@@?fN@@?gW2@@@5hf7@@@gV@@@g@@?W@@@@ ?3@)XV40M? @@ ?O2@@@@@@@@@@@@@@@@Lf?@@Y@Hg?@@?f?@@?g7@@@(Yhf@@@@fW2@@@@@6X?@@@@@@8W@@g?O2@h?N@@1? @@ W2@@@@@@@@@@@@@@@@@@@@f?3@@@?f?O&@@? 3@@@H?hf@?@@e?W&@@(?'@@)X@@@@@5?7@@fW2@@@@he@@@? @@ ?W&@@@0M ?V'@@@@@@@@@@@5?f?@@@g?@@@hg@@@@L??7@@(Y?V4@@@@@@@@Y:@@@e?W&@@0M?g@@@@@@@? @@ ?7@@(M V4@@@@@@@@@0Y?fJ@@@g7@@5hg@@@@1??3@@Y?f?@@?@@@@@Y@@eO&@(M?e?@@@@?@@@@@@@@@@@@@@@@6K J@@(Y? I4@@0Mh7@@@@@6Ke@@@?hg3@@@@??N@@@@@?W2@@@@@@@@@@@@@@@@(Yf?@@@@?e?I4@@@@@@@@@@@@@@6K? 7@@H @@@@@@@@@@@@@1hgN@@@@Le@@@@@W&@@@@@@?I4@@@@@@@@H?f?@@@5?hf?I4@@@@@@@6X 3@@L 3@@@@@(?4@@@@@hg?@@@@1f@@@@@@0Me@?fW@@@@@L?f?@@@H? ?I'@@1 @@6X W2@? N@@)X? V'@@@@H?f@@hg?3@@@@L?e@@@V@Mf@W@K?O&@@@@@)KeO2@@@5 N@@@ 3@@)X? ?O&@5? ?3@@)X ?V4@@@eO2@@@5hg?V'@@@1?e3@@?e?O)T@@@@@@@@(?'@@@@@@@@@0Y J@@@ V'@@1?f?W2@f?W2@@(Y? ?N@@@)K? ?@@@@@@@0Yhg

?@@?V'@@@LeN@@@@@@@@@Y?@@@@@0Y?V4@@@@@@0M ?O&@@5 ?V'@@Lf?7@5fW&@@(Y @@@@@@6K ?@@@@@@X?@@L?V4@@@e?@@@@@@@@@@@@@@? ?O2@@@(Y V'@)X?e?@@Ye?W&@@0Y? ?I4@@@@@6K ?@@@?3@)X?hI4@@@@@@@@@@@= ?O2@@@@0Y? ?V'@,?e?@@@@??7@(M? ?I4@@@@@@@@6K? O2@@@@@H?N@@)K?O2@h?@@@@@@@V@6X O2@@@@@0M? V+Y?e?@@@@??@0Y ?I4@@@@@@@@@@@@@@@@@@@ ?@@@@@@@@?@@@@@@@@g?@@@@@@@@@X@@1 ?O2@@@@@@0M? J@@@@? ?I'@@@@@@@@@@@@@@@@@ ?@@@@@3@@@@@@@g?3@@@@@@@V@@@@ ?O2@@@@@@@0M ?W&@@@@L N@@?fI4@@0M ?@@@N@@@@Xh?V4@@@@@@@@@@5 ?@@@@@@@@@@? ?7@(?'@1 ?@@? @@@@@5?3@@@)X?he@@@@@@@@@H ?@@@@@0Y@@@? @@@@@@@@@?eJ@@H?N@@ ?@@? @@@@@H?V'@@@)Xhe3@@@@@@@@? @@@? @@@@@@@@@?e@@@?e@@fO2@@@@@@ ?@@? ?@@@@@@@5?V'@@@)K?hV4@@@X@@5? @@@? N@@??J@@e@@@@@@@@@@ ?@@? ?@@@@@@@H??N@@@@@6K?heV@@@H? @@@? ?@@?O&@5e@@@@0M ?@@L ?I'@@@@@@@@@@@6Kg?@@@@@L? @@5? ?3@@@@(Y ?@@1 N@@@@@@@@@@@@@@?f?@@@@@1? @@H? ?N@@@0Y? ?@@@ @@ ?@@5@@@@eW@@@@?g?W@@@? @@ @0M? ?@@@ ?J@@ J@@H?I'@@@@YheO&@@5?f?W&? ?J@@ W2@(hf?@6X ?@@@ ?7@@hf?W&@5?V4@@@@@@@@@??@@@@@@(Y?f?7@L ?7@@ ?W&@(Yhf?3@)X? ?3@@L? J@@5hf?7@@H??@@@@@@@5?J@@@@@0Yg?3@1 ?@@@ W&@(Y?f@@g?V'@)X ?N@@1? 7@@Hhf?@@5?@@@@@@@YO&@@@@?h?N@@fO2@?h?@@5 ?W&@@Hg@@hV'@)X? @@@? @@5?h?W2@@@(Y?@@@@@@@@@@@@@@?he@@@@@@@@5?h?@@H ?7@@5?g@@h?V'@)X @@@?hf?W2@@(Y?h?7@@@0Y?J@@@@@@@@@@@?@@Lhe3@@@@@@0Y?hJ@@? J@@(Y?f?J@@heV'@1 3@@LhfW&@@(Yhe?@@@@0MI4@@0Y@@@@@@)X?hN@@@@0M?he7@@? ?W&@(Yg?7@@he?V'@ N@@1he?O&@@(Y?he?@@5

?3@@@@@@1?h?@@(M?hf@@@? ?&@0Y?gJ@@@L?heV' ?@@@L?e?@@@@@@@@@(YhfJ@@H?V4@@@@@@Lh?@0Yhf?J@@5? ?W&@@@1? ?3@@1?e?@@@@@@@@0Y?hf7@@?

?I'@@)X? ?7@@H? ?7@@@@@L ?N@@@? @@5?V'@@)X ?@@5 ?@@?I'@)X? 3@@L ?J@@H??V'@@1 J@@H ?@@??V'@1? N@@1 ?7@@N@@@L? 7@@? ?@@LeN@@? ?3@@L? J@@5?3@@1? @@@? ?@@1e?@@? ?N@@1? 7@@H?V'@@L ?J@@5? ?@@@L??@@? 3@@L ?J@@5?N@@)X? ?7@@H? ?@@@@??@@? N@@)X? ?7@@H??3@@1? J@@5 ?@@?eJ@@? ?3@@1? ?@@@?N@@@L 7@@H ?@@?e7@@? ?V'@@L ?@@@3@@1 ?J@@5? ?@@?e@@@? V@@)X?hf?O2@@@@@N@@@ W&@@H? ?@@?e@@@?e@@@@@@@@@@@@6K @@@@@@)XheO2@@@@@@@@?@@@@@@?he7@@5 J@@?e@@@??J@@@@@@@@@@@@@@@? ?J@@@@@@@)X?fO2@@@@@@@@@@@@?@@@@@@?@@@@@@6Ke@@@Y 7@@?e@@@??7@@@@@0Y@@@@@@@@? ?7@@@?W@@@)?2@@@@@@@@@@?@@@@@@

?O2@@@@?@@@?@@@@@@@@@@@@@@@@6X @@5??J@@@??@@?f?@@@@@@@@? ?@@@@@@Y@@@@@@@@@@@@@@@?@@@@@@?O2@@@@@@@@@@?@@@@?@@@@@@@@@@@@1 ?J@@H??7@@5??@@?he@@@? ?O2@@@@?@@@@@@@@@@@@@?@@@@@?e?@@@

?W2@@@@@@@@@@@@@@@@@@@@?@@@@@0?'@@ ?7@@=??@@@H??@@??@@@@@@6K?@@@? ?W2@@@@@@@@@@@@@@@@@@@@X@@@@@@@@@@@@L?O&@@@@@@@@@@@@@@@(Y@@@5?@@@@X??N@@ ?@@V@@?@@@e?@@??V@@@@@@@@@@5? W&@(M?@@@@@@@@@@@@@@@@V@@@@@@@@@@@@@)K

O2@@@@@@@@@@@@@@@@@@0Y?@@0Y?e@@1?e@@ ?3@@@5?@@5e?@@@@@@@f@@@@H? ?W&@(Y?J@@@@@@@?e@@@X@@@@@@@@@@@@@@@@@@6XO2@@@@@@@(Y@@@@@@@@@@@@Xhe3@@?e@@ ?N@@@H?@@He?@@@@@@@@@@@@@@@ ?7@(Y??7@@@@@@@@@@@@V@@@@@@@@?W@@@@??I'@@)X?

?O2@@@@@@@@@@H?3@@@@@@?@@@@)X?hN@@Le@@ @@@??@@?e?3@@X?I4@@@@@@@5 J@@HeJ@@@@@@@@@@@@@@@@@@@@@@W&@@@@?eV'@@)X?O2@@@@@0M?W@@5??V'@@@@@@@@@@@1?hJ@@1e@@ @@@??@@?e?N@@1?gW@@H 7@@??W&@(M?@@@@@@@@?@@@@@@@@@@@@@@5?e?V'@@)X?

?W2@@@@0M?e?7@@H?eN@@@@@@@@@@@@Lh7@@@e@@ @@5??@@?f@@@?g7@@? @@5?W&@(Y??@@@@@@@@@@@@@@@?@@@@@@@H?fV'@@)XW&@@@0M?f?@@5f?3@@@@@@@@@@@)X?g@@@@@@@@ @@H??@@?f3@@?f?J@@5? ?J@@HW&@(YeJ@@@@@@@@@@@@@@@?@@@@X@@g?V'@@)X?

?W&@@(M?gJ@@Hf?N@@@@@@@@@@@@1?f?J@@@@@@@5 @@e?@@?fV'@@6XeW&@@H? ?7@@W&@(Y?e7@@@@@@@@@@?@@@@@@@(R@@@hV'@@)XW&@@(Yh7@@?g@@@@@@@@@@@@@Lf?7@(Y@@@@H @@e?@@?f?V'@@1?W&@@5 ?@@@@@@Ye?J@@@@@@@@@@@@@@@@@@(Y?@@@h?N@@@)K?7@@(Y?g?J@@5?e?@@?@@@@@@@@@@@@@)X?eJ@@HJ@@@@? @@e?@@?gV4@@T&@@(Y ?@@@@@@@6X?7@@@@@@@@@@@@@@@@@0Y??@@@he3@@@@@6K

?J@@(Yh?7@@H?e?@@?@@@@@@@@@@W@@@1?e7@@W&@@@@? @@e?@@?h?B@@@0Y? ?@@??W@@@1?@@@@@@@@@@@@@(MI@M?e?@@@heN@@@@@@@6X?7@@H?h?@@5f?@@@@@@@@@@@@@@R'@@L?J@@@@@@@@@L @@e?@@?he@@ J@@?O&@@@@X@@@@X?@@?@@@@H?fO2@@@5he?@@?I4@@@)X?hg?@@5he?@@Hf?@@@@@@@@@@@@@5?N@@1?7@@?@@@@@@)X? @@e?@@?g?O2@@@@@@@ 7@@@@@@0MB@@@?@)X@@@@@@@T2@@@@@@@@0Yhe?@@?eI'@@)Xhg?@@HheJ@@?f?@@@@@@@@@@@@@U?C@@@?@@@@@@@@@@@1? @@e?@@?f?O2@@@@@@@@@L? @@@@@(M??J@@@@@@@@@@@@@V'@@@@@@@0Mhf?@@?e?V'@@)X?hf?@@?he7@@?f?@@@@@@@@@@@@V@@@Y@@@@@@@@@@@@@@@L @@e?@@?e?W2@@@@@@@@?@@1? @@@@@He?7@@@@@@@@@@@@5?V'@@@X ?@@?fV'@@1?hf?@@?he@@@?f?@@@@@@@@@@?@@@@5?@@@@@@@@@@@@@@@1 @@eJ@@?eW&@@(MW@@@@?3@@? @@@@@Le?@@@@@@@@@@@@@H??V'@@)X?g@@@?f?@@?f?V'@@?hf?@@?he@@@?f?@@@@@@@@@@@@@@(Y?3@@@?W@@@@@@?@@@ @@e7@@?e7@@@YO&@@@@?N@@? @@@@@1eJ@@Xf@@@@@5fV'@@)Xf?J@@5?f?@@?gN@@Lhf?@@Lh?J@@5?f?@@@@@@@@@@@@@@?eN@@5?7@@@@@@?@@@hfW2@@@@@@@@@@@@6Xe?W2@@@e@@@@6X@@@@@@@@@@@??@@? @@@@@@e7@@)KO2@@@@@@Hf?V'@@)X?e?7@@H?f?@@@@@@?e?@@1hf?@@1h?7@@H?f?@@@@@@@@@@@@@@1e?@0Y?@@@@@@@?@@@hf7@@@@@(Me@@@@@1e?7@@@@@@@@@@@@@@@@@@0MI'@??@@? ?J@@?@@@e@@@@@@@@@@@@5?gN@@@1?eJ@@5g?@@@@@5?e?@@@hf?@@@h?@@@g?@@@@@@@@@@@@@@5g?@@@X?e?@@@hf@@@@@@YO2@@@@@@@e?3@@V4@@@@@@@@@@@@0Me?V'??@@L ?7@@?3@@?J@@@@@@@@@@@@H?gJ@@@5?e7@@Hg?@@@@@f?@@@hf?@@@h?@@5g?@@@@@@@@@@@@@@Hg?@0R@@@@@@@@hf@@@@@@@@@@@@@@@5e?N@@g@@@?@@(MeO26Ke?3@)K? ?@@@?N@@?7@@@@@@@@@@@5g?O&@@(Y??J@@5?g?@@@@@1?e?@@@hf?3@@h?@@Hg?@@@@@@@@@@@@@@W2@@@g@@@@@@@5hf@@?I4@@@@@@0Y@@Hf3@@@@@@@@@@?@@Y?O2@@@@@@?V4@@@@@@6K?h?@@5e@@?@@@@@@@?W@@@Hf?W2@@@0Ye?7@@H?g?@@@@@@?e?@@5hf?N@@L?gJ@@?g?@@@@@@@@@@@@@@@@@@5g@@@@@@@Hhf@@L??W@?f?@@?f?@@@@@@@@@@?@@@@@@@0MW@@e?I4@@@@@@6X?e?O2@@@@He@@?@@@?@@@W&@@@?fW&@@(Mf?@@5h?@@@@XfJ@@Hhf@@1?g7@@?g?@@@@@@@@@@@@@@@@@(YeW2@@@@@@@@5?hf@@)KO&@@@@@@@@@?f7@(Me@@@@@?3@@@(MeW&@5g@@@@@@)KO2@@@@@@5?e@@?@@@?@@@@@@@5?e?W&@@(Y?fJ@@HhJ@@@@1f7@@?hf@@@?g@@@?g?@@@@@@@@@@@@@@@@@Y?e7@@@@@@@@@H?hf@@@@@Ue?@@@@@@?f@@H?e@@?@@?N@@@Y??O&@@Hg@@@V4@@@@@@@@@@0Y?e@@@@@@?@@@@@@@H?eW&@@(Yg7@@?h7@@@@@L?e@@@?hf3@@Lg@@@?g?@@@@@@@@@@@@@@@@@@@@?@@@@@@@@@5 @@@@@)?@@@@@@@5?e?J@@f@@?@@L?3@@@@@@@@@Lg@@5??I'@@@@@@?g@@@@@@@@@@@@@5e?W&@@(Y?g@@@?h@@@@@V1?e@@5?hfN@@1g@@@?g?@@@@@@@@?@@@@@@@@@@@?eW@@@@@(Y 3@@Xe?@@@@@@@H?e?7@@f@@@@@1e@@@@@@0Y@)K?e?J@@H?eV'@@V4@?g@@@@@@@@@?@@@HeW&@@(Yg?J@@5?h@@@@@@@??J@@H?hf?@@@g@@5?gJ@@@@@@@@@@@@@@@@@@@5??W&@@@@@H? N@@1gW@@5f?@@@f3@@?@@W&@@@@f@@@6X??7@@f?V4@he@@@@@@@@@@@@@??W&@@(Y?g?7@@H?h@@@@@@5??7@5hg?3@@g@@H?g7@@@@@@@@@@@@@@@@@@@Y?O&@@@@@@ ?3@@L?f7@@Hf?@@@fN@@?@@@@@@@@@@@@@@@@1??@@5 @@@@(MW@@@@@5?W&@@(Yh?@@@he@@@@@(Y?J@@Hhg?N@@L?e?J@@h@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@ ?V'@)Ke?J@@@?f?@@5f?@@?@@@@@@?@@@@@@??@@?J@@H @@@@H?7@@@@@H?7@@(Y?hJ@@5he@@@@@He7@@?hg@@1?e?7@@h@@@@@@@@@@@@@@@?@@@@@@@@@@@@@@ V@@@6KO&@@@@@@@@@@@Hf?@@?3@@@@@@@@@@@@@@@@W&@5? @@@@e@@@@@@?J@@(Yhe7@@Hh?J@@@@5?e@@5?hg@@@?e?@@@h@@@@@@@@@@@@@@@?@@@@(Me@@(Y@@L?heO2@@@@@@@@@@@@@@@@@@@@@@@?f?@@?N@@@@@@@@@@@@@@@@@@@Y? 3@@@@@@@@@@@W&@(Y?he@@@?h?7@@@(Y??J@@H?hg@@@?e?@@@h@@@@@@@@@@@@@@@@@@@@Y??J@@H?@@)XfO2@@@@@@@@@@@0?4@@@@0Mg@@@?f?@@??3@@@@@@@@@@@@@@@@@@@@@@@@6KhfN@@@@@@@@@@@@@@Hhf@@@?h?@@@@He?7@@3@@?e?@@@h@@@@@@@@@@@@@@?@@@@@@@?7@@e3@@)?2@@@@@@@@@?h?@@?h@@@?f?@@??N@@heI4@@@@@@@@@@@@@@@@@@6Kf?@@?@@@@@@@@@@5?h?W2@@@5?h?@@@5?e?@@5N@@Le?@@@h@@@@@@@@@@@@@@@@@@@@@@?@@5eN@@@@@@@@@@@@@@@@@@@@6K??@@?h@@@?f?@@??J@@ @@@@@@@@@@@@@@@@@@@??@@@@@@@Y?hW&@@@(Y?h?@@@H?eJ@@H?@@1e?@@@h@@@@@@@@@@@@@@@@@@@@@@@@@Ye?@@@@@@@@0M?e?I4@@@@@@6X@@?h@@@?f?@@?W&@@ ?O2@@@@@@@fI'@@@@@@@@@@@@@@@@@@@@@@@@@@6K?O&@@@0Yhe?@@@L?e7@@??3@@e?@@@h@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@?he?W@XI'@@@@@?h@@@@6Ke?@@W&@@5heO2@@@@@@@@@@@@g@@@@@0M??I'@@@@@@@@@@@@@@@@@@@@@@XhfJ@@@1??J@@5??N@@L??@@@heI4@@@@@@@@@@@@@@@@@@@@@@@@@@e@@@?h?7@1?V'@@@@?h@@@@@@@@@@@@@@0YhW2@@@@@@@@heW&@@(MgN@@@@@(MgI4@@@@@0R@6Xhe7@@@5??7@@H?@@1??@@@ ?I4@@@@@@@@@@@@0M?I4@@@@@@@?hJ@@@eN@@@@?@@@@@?fI4@@@@@@@@(Me?W2@@@@?7@@(M??W@@@@@(f?W&@@@Y?gJ@@?@@H? ?3@1he@@@@H??@@5@@@??@@@ W@@@@@@0M?f?@@@@@@@6Kf?O&@@5eJ@@@@?@@@@@?he@@@(Y?eW&@@@@@?@@(Ye?7@@@@0Yf?7@@@@@@g7@@@@@ ?N@@L?h@@@5e?@@H3@@??@@@L? 7@@@@?g?@@@@@@@@@@@@@@@@@@@0Y?W&@@?f?@@??O2@@@@@@@@@@Ye?O&@@@@@@?@@f?3@@h?@@@@@@@L?f@@@@@5 3@)Kg?J@@(YeJ@@?N@@L?3@@)X @@@@5?g?@@@@@@@@@@@@@@@@@0MeO&@@@@6?2@@@@W2@@@@@@@@@@@@@@@@@@@@@@@@?@@)Ke?V4@@@@6K?e?@@@@@?@1?f@@?@@H S@@@@?f?7@@H??O&@5??@@1?V'@@)K? @@@@H?h?@@@@@hfO2@@@@@@@@@@@@@@@(M?h?@@@@@@@@@@@@@@@@@6Ke?I4@@@@@@@@@@@@@@@5?@@e@@?@@? ?@@>@@@?f?@@@T2@@@@H??@@@eV'@@@@@@@6K?hf@@@@L?gO2@@@@@@@6K?fO2@@@@@@@@@@@@@@X@@@@HheJ@@@@@@@@@(?'@@@@@@@@6K?eW@@@@@0Y@@@@@(Y?@@L?@@?@@? ?@@@Y??O2@eJ@@V@@@@@@?3@@e?V4@@@@@@@@@@@@@@@6K?O2@@@@@)KO2@@@@@@@@@@@@@@@@@@@@@@@@@0M?g?B@@@@@?h?O&@@@@@@@@(Y?V'@@W@@@@@@@@@@Yg@@@@@He@@1?@@?@@? ?@@@@@@@@@e7@@?@@@@@5?N@@L?e?I4@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@0Mhf@@@@@@@@@@@@@@@@@@@(Y@@@@He?N@@@<?I4@@@@@@@@@@@@@@@@@@?e@@5?@@?@@? I4@@@@@@?J@@@@@@?@@H@@1?g?I'@@@@@@@@@@@@@@@@@@@@@@@@?e?W@@@@@@W@@@@@0M @@X?I4@@@@@@@@@@?@@H?@@@5?f@@@LgI'@@@@@@@@@@@@@@@@@@H?@@?3@@@@6K W&@@@@@@X@@?3@@?h?@@@@@@@@@@@@@@@@@@@@@@@5?e?7@?@@@@@< @@1?he@@?@@L?3@@H?e?J@@@1g?V4@@@@@@@@0?4@@@@@5f?V4@@@@@@@6K ?O&@@@@@@V@@@?N@@?h7@@@@@@@@@@@@@@@@@@0Y@@@H?e?3@@@?@@@? @@@?he@@@@@)KV@@fO&@@@@ I4@@0YhI4@@@@@@@@@@@6K?g?O2@@@@@@@@X@@5??@@Lg?J@@@@@@@@?@@@@@@@0Me?@@5f?V'@@@@? 3@@@6Kh@@@@@@@@@@@@@@@@@@@@ ?@@@@@@@@@@@@@@@@@@@@@@@@@@@V@@@H??@@1g?7@@@@@@@@?@@@@@0Mf?@@HgV4@@@@6K V4@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@ ?O)Xf?@@@eI4@@@@@@@@@@@@@0M?@@@@?@@@?3@@g?@@@@@@@@@@@@@0Mg?@@?hI4@@@@6K ?I4@@@@@@@@@@0?4@@@@@@@@@@@@@@@@ O2@@@,f?@@@L? @@@5?@@@?N@@L?fJ@@@@@@@@@@@@?gW2@@5?heI4@@@@@6K? I4@@@@@@@@@@0M O2@@@@0Yf?@@@1??@6KfO2@@@@f3@@??@@5@@1?f7@@@@@@@@@@@@?f?W&@@@H?hfI4@@@@@@@6K? ?O2@@@@@@@0MgJ@@@@??3@@@@@@@@@@@@fN@@)X@@H@@@?e?J@@@@@@@@@@(MgO&@@@@ ?I4@@@@@@@@@@@6K ?O2@@@@@@@@0M?g?W&@@@@??V'@@@@@@@0Mg?3@@@@@?3@@?e?7@@@@@@@@@(Y?f?@@@@X@@ I4@@@@@@@@@@@@@@@@6K O2@@@@@@@@@@@0M?he?7@@@@@?eV4@@0Mhe?N@@@@@?N@@?e?@@@@@@@@@(YgJ@@@>@@@ I4@@@@@@@@@@e?@@@@@@@@@@@@@@@6Ke?@@@@@@@@@@@@@@@@@@R4@0M J@@@?@@? 3@@@@??@@Le?@@@@@@@@(Y?f?W&@@>@@@5 ?I4@@@gI4@@@@@@@@@@@@6X?@@@@@@@@@@@@@@@@@@? ?W&@@5?@@L N@@@@??@@1e?@@@@@@@@HgW&@@V@@@@H I40MI4@0M?I4@)h?I40M? W&@@@H?@@1 ?3@@@??3@@e?@@@@@@@5?f?W&@@@@@@@@? 7@@@5?J@@@ ?N@@5??N@@e?@@@@@@(Y?f?&@@@@(MW@@? ?J@@@(YW&@@@ @@H?@@L??@@@@@@Y?O26X?eI4@0Y?7@@? W&@@@HW&@@@@ @@@@1??@@@@@@@@@@@1?h@@@? ?W&@@@@W&@@@@@ @@@@@??@@@@@@@@@@@@?h@@5? @@ ?7@@@@@@@@@@@@ @@@@@??@@@@@@@@@@@@?h@@H? @@ ?@@@@@@@@@@@@@L? @@3@@??3@@@@@@@@@@@??O2@@@?J@@ ?J@5 @@ W@@@@X@@e@@)X @@N@@??V'@@@@@@@@@@W2@@@@@W&@@ ?7@H @@ 7@@(R@@5e@@@)K? ?J@@?@@?eN@@@@@@?@@@@@@@@@@@@@5 ?@@? @@ @@0YJ@@He@@@@@6X? ?7@5?@@?e?@@@@@@@@@@@@@@@@@@@@H ?@@? @@ @M?W&@@?e@@V'@@)K J@@H?@@LfI'@@@@@@@@@@@@@@@@@? ?@@? @@ W&@@@@@?@@?V'@@@6Khe?O&@@??@@1f?V'@@@@@@@@@@@@@@@@? ?@@? @@ 7@@@@@@?@@eV4@@@@6Kg?O2@@@5??@@@gV4@@@@@@@@@@@@@@@? J@@? @@L? ?J@@@@@@@?@@f?@@@@@@@@6KO2@@@@@H??@@@hI4@@@@@@@@@@@@5? 7@5? @@1? W&@(M?@@5?@@@@@@@@@@@@@@@@@@@@@@@@?@@@e?@6KfI4@@@@@@@@@@H? @@H? 3@@? ?W&@(Y?J@@HJ@@@@@@@0M?e@@@@@@@0Y@@5?@@@e?@@@6Kf?I4@@@@@@@ @@ N@@? ?7@(Y?W&@@T&@@@?f?O2@@@@@@@e?@@H?@@@e?@@@@@6KgI4@@@5 @@ ?@@? ?@0Ye7@@V@@@@@?eO2@@@@@@@@@@e?@@??3@@e?@@@@@@@6Kg?@@H @@ ?@@? ?J@@@@@@@@@@@@@@@@@@0Me@@e?@@??N@@e?@@V4@@@@@@6K?eJ@@? @@ ?@@? ?7@@@@@@@@@@@@@@@0M?f@@e?@@?@@e?@@??I4@@@@@@@6?&@@? ?J@5 ?@@? J@@@@?@@@@@@0Mhe@@e?@@?@@e?@@?fI4@@@@@@@@5? ?7@H ?@@? ?W&@@@@X@(Y@@?hf@@e?@@?@@e?@@?g?I4@@@@@H? ?@@? ?@@? ?7@@@@>@@H?@@Lhf@@e?@@?@@L??@@Lhe?@@@ ?@@? ?@@? J@@@(R@@5??@@1hf@@e?@@? ?@e@@1??@@1he?@@5 ?@@? ?@@L ?W&@@(YJ@@H?C@@@hf@@e?@@L@@@??@@@heJ@@H J@@? ?3@1 ?7@@(Y?7@@T2@Y@@hf@@e?@@1@@@??@@@he7@5? 7@5? ?N@@ J@@(Y?J@@V@@@?@@hf@@e?@@@@@@??@@@h?J@@H? @@H? @@ ?W&@(Y?W&@@@@@5?@@hf@@e?@@@@@@??@@@h?7@@ ?J@5 @@ ?7@(Y?W&@(Y@@@H?@@hf@@L??@@@@@5??@@@h?@@5 ?7@H @@ ?@0Ye7@@HJ@@5e@@L?he@@1??@@@@@H??@@@hJ@@H ?@@?W& @@ ?J@@5?7@(Ye@@1?he@@@??@@@@@e?@@@h7@@? ?@@?7@ @@?@@? W&@(YJ@(Y?e@@@?he@@@??@@@@@L??@@@h@@5? ?@@?@@ @@?@@? 7@@HW&@?f3@@?he@@@??@@@@@1??@@@g?J@@H? )XeJ@@?@@ @@?3@L @@@T&@@1fN@@?he@@@??@@@@@@??@@@gW&@5 ?J@)e7@5?@@ 3@?N@1 S@@@@@f?@@Lhe@@@??@@@@@@??@@5g7@@H ?7@He@@HJ@@ V'e@@ ?W&@@@@5f?3@1he@@@??@@@@@@??@@Hg@@@? ?@@?e@@?7@5 @@ W&@@@@@?f?N@@L?h@@@??@@@@@@??@@?g@@5? ?@@?f?@@H @@ ?W&@@@@@@1g@@1?h@@@??@@@@@@??@@?f?J@@H? J@5?f?@@? @@ ?7@@@@@@@@g3@@?h3@@??@@@@@@??@@?f?7@5 7@H?f?@@? @@ ?3@@@@@@@5gN@@?hN@@??@@@@@@??@@?f?@@H @@g?@@? @@L? @@@@@@@Hg?@@Lh?@@??3@@@@@??@@?f?@@? @@g?@@? 3@1?hf?7@@@X@@5?g?@@1h?@@??N@@@@@??@@?f?@@? @@g?@@? N@@?hf?@@@>@@(Y?g?3@@h?@@?e@@@@@??@@?f?@@L @@g?@@? ?@@? ?B@@(Yh?N@@L?g?@@?e@@@@@??@@?f?@@)X? ?J@5gJ@5? ?@@?e@@hf@0Y?he3@1?g?@@Le@@@@5??@@?f?3@@)X ?7@Hg7@H? ?@@?e@@ N@@Lg?@@1e@@@@H??@@?f?V'@@)X? ?@@?g@@ ?@@?e@@ ?@@1g?@@@e@@L?@@e?@@?gV'@@)X J@@?g@@ ?@@?e3@L? ?@@@g?@@@e@@1?@@e?@@?g?V'@@)X? 7@@?g@@ ?@@?eN@1? ?@@@g?3@@L?@@@?@@L?J@@?hV'@@1? @@@?g@@ ?@@?e?@@? J@@5g?N@@)X@@@?@@)?&@@?h?N@@@? @5 ?@@? ?W&@@Hh3@@@@@5?@@@@@@@?he@@@L (Y O&@@5?hV'@@@(Y??I4@0Mhf3@@)K? O2@@@(Y?h?V4@0Y

V'@@@6K? ?O2@@@@@0Y?V'@@@@@@@@@@@6X ?O2@@@@@0MV4@@@@@@@@@@@)X? ?W2@@@@0M??@@@@@@@@@@@)X W&@@(M

?O2@@@@@@@@@@?@@@)K? ?W&@@@U?O2@@@@@@@@@@@@@@@@@@@@@@@@@6X? W&@@@V@@@@@@?@@5@@@@@0?4@@@@@@@@@@@@)K ?O&@@@@@@@@?@@@@@Y@@@0M?f?I4@@0MI'@@@6X ?O2@@@@@@@?@@@@@@@@@@?

V'@@@)K? ?O2@6Ke?O2@@@@@@@@@@@@@@@@@@@@?@@@@?V4@@@@6K? O2@6X? O2@@@@@@@@@@@@@@@@@@@@@@@@@@0Mf@@@@?I4@@@@@6K ?O2@@@@@@@)K ?O2@@@@@@@@@@@@@@0M?eI@M??I4@@@@@6KhO2@@@@@@@@@@@@@@6X ?O2@@@0MfI4@0M?

I4@@@@@@@@@@@@@@@@@@@@0MeI4@@@)K?heO2@@@@@6X?hf?O2@@@0M?I4@@@@@@@@@@@@0M?hI'@@@6K?f?O2@@@@@@@@@)KheO2@@@@0M

?V4@@@@@@@@@@@@@@@0MI4@@@@@6K?eO2@@@@@@0M?I4@@@@@@@@@0MgI4@@@@@@@@@@@@@0M??I4@@0M?hf?I4@@@@@@0M?

A U S T R A L I A N P R E S B Y T E R I A N • 2 8

It is not uncommon to hear, both insideand outside the professing church, thesilly – indeed heretical – notion thatthe God of the Old Testament was

harsh and severe while the God of the NewTestament is loving and merciful. Such anotion can only be sustained if one doesnot actually open either Testament.

Even a perfunctory reading of the Biblereveals that the New Testament stands onthe shoulders of the Old. If a person doesnot believe the writings of Moses, neitherwill he believe the words of Christ (John5:46-47). The Old Testament Scriptures,rightly explained, portray Christ just as theNew Testament Scriptures do (Luke 24:27;2 Tim.3:15).

When Christ wished to repulse thetemptations of the devil, he cited the OldTestament with the formula “It is written”(Matt.4:1-11). The New Testament fulfilsthe Old Testament; it does not repudiate it.A closer inspection of the Bible in factreveals that, if anything, the tendency is theother way – that God in the NewTestament is more severe with those whoreject his word because they are rejectinggreater light.

Preaching to the Athenians, Paul saysthat God overlooked the times of igno-rance (Acts 17:30). In Romans 3:25 Paulexplains that at Calvary God demonstratedhis righteousness, because in his forbear-ance he had passed over the sins that werepreviously committed. Douglas Moo com-ments well: “This does not mean that Godfailed to punish or “overlooked” sins com-mitted before Christ; nor does it mean thatGod did not really “forgive” sins under theOld Covenant. Paul’s meaning is ratherthat God “postponed” the full penalty duesins in the Old Covenant.”

The biblical position is that “to whommuch is given, from him much will be

required; and to whom much has beencommitted, of him they will ask the more”(Luke 12:48). Hence the author ofHebrews can write: “Anyone who hasrejected Moses’ law dies without mercy onthe testimony of two or three witnesses.Of how much worse punishment, do yousuppose, will he be thought worthy whohas trampled the Son of God underfoot,counted the blood of the covenant bywhich he was sanctified a common thing,and insulted the Spirit of grace?”(Heb.10:28-29).

Indeed, the whole structure of the epis-tle to the Hebrews revolves around thispoint – that God gave much to his peo-ple under the old covenant, but in thenew covenant has given much more. Theconsequences of refusing that greatercovenant are accordingly greater. Christhimself had already used the same argu-ment when He upbraided the cities ofChorazin, Bethsaida, and Capernaumwhose inhabitants had seen and heardthe Messiah yet still not trusted in him.Tyre and Sidon (where wicked QueenJezebel had come from) and evenSodom itself will find the day of judg-ment more tolerable than those citieswhich had the Light of the world in theirmidst but preferred the darkness(Matt.11:20-24).

Spiritual privileges are dangerous thingsto the unbeliever! One should also pointout that it is in the teaching of Jesus him-self, and not the Old Testament, whichmost graphically sets out the Bible’s view ofeverlasting punishment. Nothing in theOld Testament rivals Jesus’ picture of aplace where the unsaved are tormented inflames (Luke 16:24) without any hope ofever changing their circumstances (Luke16:26). It is Jesus himself who on the day ofjudgment will say to those who haverejected him: “Depart from me, you cursed,into the everlasting fire prepared for thedevil and his angels” (Matt. 25:41). Thiswill be a place of outer darkness with a fur-nace of fire, where there will be not annihi-lation but wailing and gnashing of teeth(Mt. 8:12; 13:42; 22:13; 25:30).

The true teaching, of course, is that Godis consistent in both Testaments. As Paultells the Christians at Rome: “Consider thegoodness and severity of God: on thosewho fell, severity; but toward you, good-ness, if you continue in his goodness”(Rom.11:22).

It is, after all, the Old Testament whichfirst speaks of God as a loving and guidingShepherd (Psalm 23). Jesus picks up thisimage and develops it in John 10, but it washardly a novel doctrine. It is also true thatthe God of the Old Testament is spoken ofas a consuming fire (Deut.4:24) – but so isthe God of the New Testament(Heb.12:29).

It is the critics of the Bible who areinconsistent; the Lord himself neverchanges (Mal.3:6). He is just and he is mer-ciful, and he judges us according to ourworks and the light he has given us.

Peter Barnes is minister of RevesbyPresbyterian Church, Sydney, and books edi-tor of AP.

E S S A Y

Severity and mercyBoth come from the hand of the God of judgment and love.

Peter Barnes

Bethel FuneralsThe caring Australian alternative––––––––––––––––––––––––––––––––––––––––––––––––––––––––––A unique Christian Funeral Company supporting the work of missions

24 hour 7 day service Pre-arranged and Pre-paid Funerals

Phone: 03 9877 9900 (all hours) fax: 03 9877 0544 SERVICING ALL SUBURBS