The Evangelical Presbyterian is published bi-monthly by the Presbytery of the Evangelical Presbyterian Church in Ireland.
The views expressed in this magazine are those of the Editor and Contributors which are understood to reflect the theological position of the Evangelical Presbyterian Church.
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The Evangelical Presbyterian - November-December 2013
The Evangelical Presbyterian is published bi-monthly by the Presbytery of the Evangelical Presbyterian Church in Ireland.
The views expressed in this magazine are those of the Editor and Contributors which are understood to reflect the theological position of the Evangelical Presbyterian Church.
The Evangelical Presbyterian is published bi-monthly by the Presbytery of the Evangelical Presbyterian Church in Ireland.
The views expressed in this magazine are those of the Editor and Contributors which are understood to reflect the theological position of the Evangelical Presbyterian Church.
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The Evangelical Presbyterian - November-December 2013
The Evangelical Presbyterian is published bi-monthly by the Presbytery of the Evangelical Presbyterian Church in Ireland.
The views expressed in this magazine are those of the Editor and Contributors which are understood to reflect the theological position of the Evangelical Presbyterian Church.
Copyright:
Attribution Non-Commercial (BY-NC)
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IN THIS ISSUE.... Website For more information on the Evangelical Presbyterian Church, including details of our various congregations, please visit our denominational website at www.epcni.org.uk Policy The views expressed are those of the editor and contributors and are understood to refect generally the theological position of the Evangelical Presbyterian Church, unless otherwise stated. Unsigned articles are by the Editor Articles The Editor is willing to accept articles for publication on the understanding that the submission of an article does not guarantee its publication. Contributors should recognise that all articles are also liable to editing and alteration without consultation. No material can be published unless the full name and postal address of the contributor is supplied. The preferred method of submission is electronically as a Word document. Strapline 'Ecclesia reformata semper reformanda est' the Reformed Church is always reforming Editor Gareth Burke 33, Onslow Gardens, BELFAST, BT6 0AQ Phone: 07803 282489 Email: gnburke@yahoo.co.uk An identity crisis?................................... Man as glory perfects him...................... Gideons International............................. The return of Christ................................ The 5 Solas............................................... Whose Faith Follow................................. ICRC reports............................................ Fresh start in Edinburgh........................ Book reviews........................................... Dear Rev................................................... Page 3 Page 4 Page 7 Page 8 Page 9 Page 10 Page 12 Page 12 Page 14 Page 16 Subscriptions 2013 Collected 9.00 By post within the UK 11.50 By post outside the UK 16.00 Enquiries to the Evangelical Book Shop Finance Anyone wishing to help the church's work may send their gift to the Finance Committee C/O: Rev J S Roger 16 Huntingdale BALLYCLARE BT39 9XB The church can beneft from the Gift Aid scheme from taxpayers' donations. Please ask for details. Printed by JC Print Ltd. Email info@jcprint.net Design and Layout by Derek Johnston Book Reviews Colin Campbell Manager The Evangelical Book Shop BELFAST BT1 6DD Phone 028 9032 0529 Email: info@evangelicalbookshop.co.uk Website: www.evangelicalbookshop.co.uk The Evangelical Presbyterian is published bimonthly by the Presbytery of the Evangelical Presbyterian Church. !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< 3 F1RST WORD AN IDENTITY CRISIS? Who are we? Where are we going? These are two questions with which we really need to be wrestling within the EPC at the present time. Ernest Brown has been helpfully detailing for us the lives of those who were involved in the formation of our church but these dear brothers are no longer with us. Now they are with the church triumphant in the glory of heaven. Also the situation within the Presbyterian Church in reland in terms of the Gospel has radically improved since 1927. So all of this begs the question who are we, and where are we going? t seems to me that that question is being answered in three ways among us at the present time. Some are saying that we are the true Presbyterian Church in reland. We are holding on to the Word of God and to the Westminster Standards. We are endeavouring to serve the Lord faithfully in a diffcult day and, while grudgingly acknowledging some improvement within the PC, there are still many unbiblical practices in mother church which justifes our separate existence. This is the 'more of the same' position. Just keep at it in the way we have always done. Others, taking their cue from the growth of the EPCEW, feel that we need to develop a more self-consciously Presbyterian identity and unashamedly get out there to establish confessional Presbyterian churches. Those who hold to this view feel that we are in danger of drifting. We are losing our Reformed identity and are becoming a merely conservative evangelical church without a distinctly Reformed and Presbyterian ethos. Others have lost confdence in the denominational thing altogether. Their focus is on the local congregation and have a concern for the upbuilding of their particular congregation with its own distinctive ethos according to where that church happens to be located. Denominationalism is useful in some ways but let's keep it pretty low key. Now all of these positions have strengths and weaknesses. We must never lose sight of where we have come from. delight in the articles that have detailed the labours of our founding fathers because these were great brothers true men of God who are mighty examples to us. They loved the truth of God and were prepared to take a mighty stand for that truth. But of course we need to recognise that this is 2013 and not 1927 and that our founding fathers were not reluctant to adapt to the age in which they found themselves in. The EPCEW friends have seen remarkable growth in a short period of time and, yes, they do have a distinctly Presbyterian ethos. We must never be embarrassed about our commitment to the Westminster Standards and to the doctrines of grace but we also need to be careful that we have a truly catholic sprit embracing our brothers and sisters in Christ wherever they are found. We are not independents and, as such, must not retreat into our own local church as if we were not part of a wider body. Conversely each congregation needs to be given liberty to develop its own ethos and the local session has undoubtedly the right to determine a whole range of issues such as the materials of praise being used in worship services. So there is no easy answer. We all have something to contribute to this debate. Frankly whatever viewpoint you adhere to our greatest need remains that of prayer. We can devise all sorts of strategies and plans but unless our Sovereign God is pleased to pour out His Spirit upon us we're fnished. The Word is being faithfully preached but the Lord's people need to get to the midweek or else all this preaching will be in vain. ndeed here is something that undoubtedly unites us. We are together a people called to prayer. So let's in these remaining months of 2013 quit the excuses and get the coat on there's a seat in the prayer meeting for you. My late friend and senior colleague, Rev W J McDowell , preaching the charge to the congregation at my installation as minister of Knock in 1989, made the following comment : 'you don't come to the prayer meeting - fne. Just get down on your knees and say,' Lord don't go to the prayer meeting because... f you rise with a clear conscience fne' !" $%&"'$'( )*$+$+, 4 This is the last of four articles on the subject of man's four\fold state, a subject which Thomas Boston enlarges upon in his book of the same name. Only Adam and Eve have ever experienced the frst of these states, the perfection of Eden. We call that: "man as God made him. Tragically, all of us without exception are born into the second of these states, "man has sin marred him. Genesis three describes the terrible ramifcations of this state for all of us. However, the good news is that through Christ we can belong to a third state, "man as grace renews him (2 Corinthians 5:17). But that's only the beginning because there is a fourth state to come for the people of God, "man as glory perfects him. This does not mean that the last of these two states are totally discontinuos - not at all. As someone has said "grace is glory in the bud and glory is grace in full fower, so there is a close connection between the two. Theologians call this connection "realized eschatology and the scriptural language of "frst fruits (Romans 8:23) and "earnest of the Spirit (Ephesians 1:13,14) hint at the way the two states relate to one another. But there is still a long way to go, isn't there? What we presently experience is only the frst instalment of something far greater and Revelation 21:5b tells us what the future holds for all of God's people "Behold make all things new". Here is a description of "man as glory perfects him". The occasion is the end of time after Christ returns and from His exalted position on the throne in heaven He will speak a creative word and make all things new. Many today agree with the sentiment of Mary Magdalene as expressed in Jesus Christ Superstar: "he's a man he's just a man". However, at the end of time no-one will ever believe that again. That's because the Alpha who created this world is also the Omega who will re-create it and on that great day Christ will both declare and bring about the consummation of all things. Make no mistake about it "these words are faithful and true" (Revelation 22:6). The integrity of the speaker and His sovereign control over all things will guarantee their fulflment. What are the "all things new spoken about in our text? Here are three of them. 1) They include perfection of soul and body for all of God's people. This will be the immediate portion of the saints still residing on earth at the time of Christ's return. The portion of those who have already passed on is described in Hebrews 12:22-24. Having already died "in the Lord they are among "the spirits of just men made perfect". These saints do have some intimation of what lies ahead because there are already a few in heaven who possess glorifed bodies. Our Lord of course is "the frst fruits of them that sleep" (1 Corinthians 15:20). Enoch has also been glorifed. He "walked with God and he was not for God took him" (Genesis 5:24). Elijah too was taken "to heaven in a whirlwind (2 Kings 2:1). Moses probably falls into this category as well. The Lord buried him (Deuteronomy 34:45,6), but the book of Jude speaks about a dispute between Michael the archangel and the devil over his body. The presumption is that it was rescued with a view to his appearance on the mount of Transfguration. But all the other saints who are presently in heaven are disembodied spirits. The Shorter Catechism summarizes their position: "What benefts do believers receive from Christ at death? The souls of believers are at their death made perfect in holiness, and do immediately pass into glory: and their bodies, being still united to Christ do remain the graces till the resurrection". However, those who remain on earth at the time of the Lord's return will get everything at once. t sounds almost too good to be true and it includes at least two blessings. a Perfection of soul. Throughout our lives we struggle with indwelling sin. Romans seven is our perennial experience: "the good that would do not and the evil that would not that do". This struggle is one of the most painful aspects of our Christian experience. Residual sin bothers us greatly and sometimes we are shocked at the sort of things we are capable of thinking about. Our hearts are a veritable cesspool of iniquity and the depths we can sink to are known only to God alone. t's a frightening thought, yet true nonetheless, that indwelling sin within a believer is qualitatively no different from that which masters the unbeliever. We are capable of committing any sin an unbeliever perpetrates, apart from dying in a state of unbelief. And growth in grace doesn't diminish this sense of sinfulness, rather it increases it they who fain would serve thee best. Are conscious most of wrong within". But there is a day coming, either when we die, or at Christ's return, when our souls will be totally free from sin. n a fash there will be a radical transformation and we will never be wretched men and women again. All that will be history and it won't even be possible for us to be tempted - ever. For those who have never known anything other than an existence characterized by sin the thought of this is almost incomprehensible, but what a relief and a joy that will be after a lifetime struggling to be like Christ! n the context of these words (Revelation 21:4) John mentions fve situations which either cause grief to our souls or are visible manifestations of grief in our souls. n heaven we will be done with these forever. The frst is tears. Many situations in life cause our tear ducts to open and rivers of water to fow down our face. One day God Himself will amazingly bring that to an end. Just as you comfort a child by taking out a handkerchief and wiping away its tears, God will do the same to us. The second is death. This is the great divider that knows no respecter of person, but in heaven this enemy will never trouble us again. Whatever we do in the new heavens and earth this much is true: we will have no need of solicitors to draw up wills, funeral directors to arrange funerals, preachers to take services and journalists to write obituary columns. The third is sorrow. Old age in particular can be a time of sorrow (Psalm 90:10) and the death of loved ones also results in sorrow, although if they are believers the sorrow is tinged with hope (1 Thessalonians 4:13). n heaven there will be no sorrow. The fourth is crying. We cry when we're upset, can't cope, get hurt, experience confusion and whenever there is disharmony and tension. n heaven the visible manifestation of those inner hurts will disappear for ever because the cause of those hurts will have also passed away. The ffth is pain. All physical, emotional, mental and spiritual pain will be history in heaven because "the former things are passed away". b) Perfection of body. Christ has come to destroy all the works of the devil (1 John 3:18) and since the devil has wrought havoc in our bodies Christ will resolve that problem too. Human beings are body\soul entities and their salvation would be something less than complete if their bodies did not share in the redemption that is in Christ. 1 John 3:2 and Philippians 3:20,21 describe this bodily hope. t's undeniable that weakness, pain, and tiredness presently beset us in varying degrees. As time passes the outer man requires more and more attention - hospital appointments increase, medication as well. Furthermore, helps such as glasses, walking sticks, hearing aids etc all become more or less necessary, a clear indication that we're fghting a losing battle. However, by faith we can say with Job though "worms destroy this body, yet in my fesh shall see God (Job 19:26). ncredibly one day we will have a body perfectly equipped to serve God in the new heavens and the new earth throughout all eternity. Think of what that will mean for those who have been handicapped in this life. The paraplegic Joni Eareckson Tada was once asked what she would like to do when she got to heaven. She answered "dance with my Saviour. Some may consider that answer fippant, but if you were presently in her position you may think differently! n 1 Corinthians 15 Paul describes the various features of this new bodily existence. He tells us that we will receive an incorruptible body (15:42). Down here we possess the seeds of disease and death, in the fnal state there will be no more death and we will enjoy an incorruptible existence. We will also receive a glorious body (15:43). Presently we try to honour the dead as best as we can, but -./ 0/ 102 345673489 2:.:; !" $%& %' ()*+, -.+/.01' 234 5 6.7.)%13*& 89:;< !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< 5 there is nothing more dishonourable than being buried. However, when Christ returns we will have a body of glory (Daniel 12;2, Mark 9:3). The thought of this should promote love to one another because we are creatures of amazing potential. We will enjoy a powerful body too (15:43). Down here we are always conscious of our bodily limitations, and as time passes we become even more conscious of them. n glory the weaknesses which hinder us now will disappear for ever and we shall serve Christ endlessly without a hint of weariness. Paul also mentions a spiritual body (15:44). Sometimes Christians understand this to mean that we will possess a "non-material body but that view is mistaken. Our bodies will be just as physical as our Lord's which comprises fesh and bones (Luke 24:39). Anthony Hoekema summarizes the correct meaning of "spiritual in this context. "Spiritual means someone who is guided by the Holy Spirit, at least in principle, in distinction from someone who is guided by his natural impulses. n similar fashion, the natural body described in 1 Corinthians 15:44 is one which is part of this present, sin-cursed existence; but the spiritual body of the resurrection is one which will be totally, not just partially, dominated and directed by the Holy Spirit". The rest of that great chapter also reminds us that in the resurrection there will be both continuity and discontinuity with the present. Paul explains the link using the analogy of a seed and a fower. Plainly there is continuity between these two things because a seed eventually grows into a fower, although the glory of a fower also far excels that of a seed. n other words one day we will be "the same only different! We'll just have to wait and see. 2) They include the renovation of heaven and earth. f God renewed us personally, while leaving our environment unchanged, that would indeed be mighty strange indeed, but in the new dispensation there will be perfect harmony between the two. One day God will effect a salvation that will be both personal and cosmic. don't have much time for the Jehovah Witnesses for obvious reasons, but they are right in one matter - they believe that God's people will one day live on the earth. They are not right about either the number or the identity of those who will live there, but they are right about this: "the meek shall inherit the earth" (Matthew 5:5) Clearly one day God's people will live in "a new heavens and a new earth" (2 Peter 3:13). The link between the two is spelled out in (Revelation 21:1,2). t seems that in the new dispensation heaven will come down to earth and be absorbed in it, in a way that is presently beyond our understanding. The word "new that scripture uses to describe the new dispensation is also interesting. n his excellent book "the promise of the future Cornelius Venema entitles one chapter "all new things ? or "All things made new? He's really asking the question "will God entirely obliterate the present heavens and earth and begin all over again, or will He renew what is presently here? Scripture teaches the latter. t's the difference between two Greek words, "neos, which means brand new, and "kainos, which means new in quality. The latter word is used to describe the new dispensation, the same word incidentally which is used to describe the present new creation (2 Corinthians 5:17). When God saves someone He doesn't obliterate them and start all over again. Rather He takes that which is presently marred by sin and renews it entirely. That's what He will do again at the end of time with the new heavens and the new earth. So the new creation will not be something brand new totally unrelated to the present one, rather, it will be one totally renewed with some continuity with the present. Anthony Hoekema puts it well "The world into which we shall enter in the Parousia of Jesus Christ is therefore not another world; it is this world, this heaven, this earth, these cities, these streets, these people, that will be the scene of redemption. At present they are battlefelds, full of the strife and sorrow of the not yet accomplished consummation; then they will be felds of victory, felds of harvest, where out of the seed that was sown with tears the everlasting sheaves will be reaped and brought home. Romans 8:19-22 is another helpful passage in this respect because it enables us to contrast the present with the future. n verse 22 Paul describes the present frustration which characterizes this earth. He describes it as "groaning and travailing in birth". He is personifying creation by applying human characteristics to the world about us and what he is really saying is this: he is saying that if creation could speak this is how it would express itself. t would use the language of childbirth. Obviously all is not well at present with creation. There are thorns and thistles everywhere. Earthquakes, volcanoes and other natural disasters are not uncommon. Furthermore, nature is "red in tooth and claw. Creation is not evolving upwards towards perfection as evolutionists would have us believe, rather it is running down. The 2nd law of Thermodynamics states that the "entropy of the universe is increasing. That's what Paul is saying here. John Murray put it beautifully: "the entire creation, as it were, sets up a grand symphony of sighs However, all is not lost, because the language of childbirth implies that there is hope. What happens after the groaning and travailing of childbirth? A child is born. So just as a mother looks forward to the joy of delivering her child after the pain, creation, so to speak, looks forward to an end of futility and the emergence of a new heavens and a new earth in which dwells righteousness. John Calvin expresses it like this: "because they have a hope of being freed hereafter from corruption, it follows that they groan like a woman in labour until they have been delivered. This is a most appropriate comparison to inform us that the groaning of which he speaks will not be in vain or without effect. t will fnally bring forth a joyful and happy fruit. n verse 21 Paul goes on to speak about the future emancipation. He tells us that there is a day coming when the earth itself will be delivered from its present bondage. Presently it is like a piece of meat tending towards decay but it won't always be that way. Creation itself will undergo a similar transformation to that of God's children, so Christians do not look forward to a vague nebulous state whereby they will sit on clouds and play harps all day. Perish the thought. They shall live again on this earth. This is what our Lord called the "regeneration (Matthew 19:28). Luke called it the restitution of all things (Acts 3;21) and Paul described it as "the reconciling of all things" (Colossians 1:20). Robert Candlish summarizes it well: "What a scene here bursts and breaks on the enraptured view of faith! What a crisis! Christ, the man Christ Jesus, standing again on this earth, in the body; all his redeemed with him in the body; not a breath, not a whisper, of opposition or rebellion anywhere to be heard, throughout all its continents and kingdoms; not a tomb anywhere; not a dying groan; not a trace of sin's, or of sorrow's ravages; not the faintest vestige of the footsteps of the Archfend who frst brought sin and sorrow to its shores! Yes! The Lord's work is done! The end for which he got the kingdom is fully and for ever attained. Well may he then utter once more the exclamation of deep satisfaction - t is fnished and so deliver up the kingdom to God, even the Father". 3) They include the ingathering of all of God's people throughout the ages. One of the blessings of this life is fellowship (Malachi 3:16) Admittedly this fellowship is neither unbroken nor perfect. Sin can fracture it, disputes over our understanding of scripture can fracture it, our feelings about the way things should be done can fracture it, our temperaments and emotional outlooks can also fracture it. n fact sometimes fellowship can be greatly marred "by schisms rent asunder, by heresies distressed. However, in heaven all those sinful tendencies will disappear for ever and we will enjoy perfect fellowship with perfect people, for ever. And, what's more, we will have all the time in the world to catch with up everyone who is there. Nowadays time is limited, but in heaven we will have all eternity to meet our fellow believers. magine meeting Abraham, Moses, Elijah. Calvin, the Wesley's, a whole host of others, and above all our Saviour. Scripture teaches that in heaven we will enjoy perfect communion with all the redeemed for ever and it would make no sense at all for the fellowship we enjoy in this world to disappear at death. Thomas Boston put it this way: "The society of the saints among themselves will be no small part of heaven's happiness. The imagery of a city hints at the communion saints will enjoy in !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< 6 heaven (Revelation 21:2). Surely the use of this sort of language implies that there is a social dimension to heaven. n other words heaven is a place which in certain respects resembles a city. Of course not all characteristics of city life are positive. For instance in Genesis 4:16 we are told that Cain "went out from the presence of the Lord" and built a city which he called Enoch. n that context city life was a symbol of his rebellion against the Lord. t was an attempt to do things his way without reference to God. The building of the tower of Babel makes the same point (Genesis 11). These passages emphasize the negative side of city life where folk want to make a name for themselves and live life their way, so characteristics of city life such as intense competition, concentration upon sinful activities, striving after money, the desire for reputation, the dog eat dog outlook, the utter loneliness of city life, the coldness and non-caring attitude often found there, will ever be found in God's holy city. However, there are positive sides to city life which surely this imagery hints at - people interacting with one another, bustling activity, close and intimate contact, a great variety of goings on, mutuality of purpose and harmony. These positive features of city life hint at the social side of heaven. So heaven will be a community, like a city, not a world of isolated individuals doing their own thing. Of course it goes without saying that we will recognize one another there. This is one of the most common questions asked about heaven: "shall we know one another there"? Moses and Elijah obviously knew one another on the Mount (Mark 4), the disciples recognized our Lord after the resurrection (John 21:12) and Paul spoke about the Thessalonians as those who would be his "hope, joy and crown of rejoicing at Christ's return (1 Thessalonians 2:19). think he expected to see them again! Someone once asked the question "shall we know one another in heaven"? The answer given was: "shall we be greater fools in paradise than here? Nowadays most folk long for something better than the present. They long for freedom from pain, younger looks, a greener environment, more meaningful friendships, but ultimately their hopes are dashed because they live in in a fallen world. Yet God's word promises something far more wonderful than any of these things. Heaven is a place where all the redeemed will be perfectly satisfed for ever (Matthew 25:23). But will you be there? That's the most important question of all. You will be if you have a living relationship with Christ in the here and now. J Burroughs made this important statement about Christian experience. "Before death, there is a kingdom of God within the soul.. He need not wait until afterwards, till he goes to heaven; but certainly there is a heaven in the soul of a godly man, he has heaven already... There is a heaven within the souls of the saints, that is a certain truth: no soul shall ever come to heaven, but the soul which has heaven come to it frst.... f you will go to heaven when you die, heaven will come to you before you die. Now this is a great mystery, to have the kingdom of heaven in the soul; no man can know this but that soul which has it. The heaven which is within the soul for the present is like the white stone and the new name, that none but those that have it can understand it. And where does this begin? t begins with the new birth which becomes ours in the context of prayer and faith in Christ (Ezekiel 36 and John 3). Once that is true of you then heaven will be your future portion. n other words Christ will make all things new at the end of time for those whom He makes new in the here and now. sincerely hope to meet you there in that blessed place. As Rutherford said "your heaven would be two heavens to me and your salvation as two salvations to me. Jeff Ballantine, a native of Co. Tyrone, has been a minister of the Evangelical Presbyterian Church for almost 25 years. He is currently ministering in Groomsport, Co. Down, having previously served in the Lisburn Road congregation. !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< !"#$%&'( * +', &-- ".&#' On Thursday 3rd October 2013 Mrs Annie Blair, in her 91st year, passed into the presence of Jesus Christ her Saviour. Mrs Blair had been a member of the congregation of Botanic Avenue/Stranmillis since 1946. For many years her husband, Mr Jack Blair, served the church faithfully as an elder in Stranmillis and as the denominations Honorary General Treasurer. Mrs Blair supported her husband in all his labours in God's kingdom but she herself also made a signifcant contribution to the life of Stranmillis. She attended to many practical matters such as the weekly provision of fowers for the communion table and, in later years, assisting at and providing soup for the student lunch. The family home in Malone Park was well known as a place of generous hospitality and many of the Lord's people, especially those involved in full time Christian work, were on the receiving end of Mrs Blair's kindness. Prior to her marriage in 1953 Mrs Blair had been involved for a number of years in the Free Church Foreign Mission work in Peru, most notably in Moyobamba. A trained nurse, Mrs Blair, responded to the call of God to serve overseas where she formed lifelong friendships with Dr and Mrs Harold Lindsay and Rev and Mrs James Mackintosh. Originally from County Monaghan it was at a Faith Mission meeting in her home county as a girl of 15 year of age that she responded to the call of the Gospel and placed her faith in Christ. At the time of her conversion she was given a little book of Bible verses that she found helpful throughout her Christian life. One of these verses from Job 19:25 ' know that my Redeemer liveth' - was chosen by Mrs Blair as the text to be preached upon at her funeral service. We sorrow today at the passing of a faithful church member and friend yet we know that she is now in the presence of the Redeemer in whom she trusted so long ago. Our prayerful sympathy is extended to the whole family circle especially to her daughters, Eleanor, Joy and Ann. We pray that they will know the comfort of the Lord at this time of sadness. GNB 7 DID YOU HAPPEN TO COME ACROSS A GIDEON BIBLE? Did you get a break this summer? Did you head abroad or did you support the Northern IreIand tourist industry by staying at home to enjoy the Iong summer evenings on our own shores? Did you stay in a guest house or hoteI? Did you happen to come across a Gideon BibIe? Who are the Gideons? Gideons are members of an organisation known as Gideons InternationaI. It is non-denominationaI and membership is made up of business and professionaI men and their wives, who profess faith in the Lord Jesus Christ and have a desire to witness for Him. What do Gideons do? The organisation has one simpIe and cIearIy dened aim: 'to win men, women and young peopIe for the Lord Jesus Christ'. In working towards this aim, Gideons pIace copies of the scriptures in pIaces where peopIe are IikeIy to come across them and read them; for exampIe, in hoteIs and guest houses, hospitaIs, heaIth centres, and dentists' waiting rooms. They aIso present scriptures to schooI pupiIs (the Iargest part of our ministry), coIIege students, nursing staff, members of HM Forces, poIice, re and ambuIance personneI, prisoners in our prisons, as weII as personaI one to one presentations. So why do Gideons do this? The Word of God itseIf says '. the HoIy Scriptures ... are abIe to make you wise for saIvation through faith in Christ Jesus. AII scripture is God-breathed and is usefuI for teaching, rebuking, correcting and training in righteousness.' (2 Timothy 3: 15-16). How Iong have the Gideons been around? Gideons InternationaI was estabIished in the United States of America in 1899 and in the British IsIes in 1949. Do the Gideons work outside the USA and the British IsIes? In May 2013 GreenIand became the 196th country to have a Gideon ministry. Do the Gideons pIace many bibIes? 2012 saw the pIacement of the 1.7 biIIionth scripture, since the organisation was estabIished in the United States of America in 1899, and it saw the pIacement of the 40 miIIionth scripture in the British IsIes since the organisation was estabIished here in 1949.
1 miIIion scriptures are pIaced every 5 days. So how many Gideons are out there? At the end of 2012 there were over 200,000 Gideon members (incIuding wives) worIdwide, incIuding over 5200 in the British IsIes. How is the work organised in the British IsIes? The British IsIes is divided into 10 Zones (of which Northern IreIand is one) and has 267 branches (10 of which are in Northern IreIand). So how does aII of this appIy to the IocaI church? Gideons operate as a missionary arm of the church and as such depend signicantIy on the churches for their support; principaIIy prayer support, nanciaI support and identifying new members. How does it affect you personaIIy? We encourage you to commit to praying for the work of the Gideons in your area, in Northern IreIand, throughout the British IsIes and worIdwide.
We ask you to consider supporting the work of the Gideons nanciaIIy. If you are a business or professionaI man, a born again Christian and have a passion for spreading the good news about the saving power of the Lord Jesus Christ, then we urge you to consider if God couId be Ieading you into his service with the Gideons. Is the work effective? God has promised '. my Word . wiII not return to me empty, but wiII accompIish what I desire and achieve the purpose for which I sent it.' (Isaiah 55:11). The foIIowing is an extract from a Ietter received at InternationaI Headquarters: "When I got to the back page, I prayed to receive Jesus as my Saviour. My sister aIso got saved and now we aII attend church together. I just thought you wouId want to know how that book changed our famiIy. Thanks for giving it to me Iast year." This is not our work; it is the Lord's work. 'UnIess the Lord buiIds the house, its buiIders Iabour in vain.' ( PsaIm 127:1). Contact details for further information: Gideons International, Western House, George Street, Lutterworth, Leicestershire, LE17 4EE Tel: 01455 554241 Email: hq@gideons.org.uk www.gideons.org.uk James Rankin Dromara Reformed Presbyterian Church Lagan Valley Branch, Gideons nternational !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< 8 !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< The Return of Christ Part 6 - 'MiIIennium Matters' Great excitement is often generated in Christian circles by the mention of the millennium. The church has become divided into those who hold to a 'pre', 'post' or 'a' position. n some respects the Evil One has been most clever in creating such division for so often our concern is to defend our particular eschatological scheme rather than to focus our minds, and the minds of others, on the signifcance and certainty of Christ's return. n this article we will look at Revelation 20 which is essentially the key passage for understanding these millennium matters. Before we consider this passage we need to take a moment to defne our terms. A premillennialist is someone who believes in a literal period of one thousand years. While there are considerable variations among those who hold to a premillennialist position, essentially it is the conviction that Jesus will return, set up his throne in Jerusalem, and will reign on earth for a thousand years. Postmillennialists believe that Jesus will come after the millennium. Most postmillennialists don't believe in a literal period of one thousand years but rather believe that Jesus will return after a long period of time, after a time of Gospel prosperity a Golden Age for the church. As such, Jesus will return to a largely Christianised world. Amillennialists don't believe in a literal period of one thousand years at all but rather think this is a symbolical reference to a long period of time the whole period of 'the last days' from the ascension of Christ to His return in power and glory. The present writer would hold to an amillennialist position with a certain optimism concerning the spiritual future of srael. n Revelation 20 we are given a fve fold description of what's happening on earth and in heaven during the 'last days'. We need to remember that what we are considering here is a vision given to the apostle John, and so the language is vivid and symbolical. THE BINDING OF SATAN - verses 1 to 3 Throughout the period of the last days Satan is bound.(Verse 2). Like an angry vicious dog Satan is chained. He's still able to do a lot of harm and he is far from inactive but in one particular and specifc area he is limited and restricted in terms of what he is able to accomplish. That particular area concerns the evangelisation of the nations. Satan is not able at this time to 'deceive the nations any more' (verse 3). Prior to the coming of Christ the gospel was largely ineffective among the Gentile nations but now, post Pentecost, the message of salvation is being declared to Jew and Gentile, and God is gathering in his people from ' every nation, tribe and tongue'. Satan will not be able to prevent the missionary expansion of the church. Notice, however, that just prior to Christ's return he will be unchained - 'he must be set free for a short time'. (Verse 3) THE INTERMEDIATE STATE -verse 4 to 6 n verse 4 to 6 John is given a reassuring and comforting view of the condition of the departed saints, especially of those who 'had been beheaded because of their testimony for Jesus' (verse 4). Here we read about a 'frst resurrection' (verses 5 & 6) and a 'second death' (verse 6). These two terms obviously imply a second resurrection and a frst death. The glorious teaching of this passage is that the saints in glory have experienced the frst death but will not experience the second death. They have died, 'the frst death', but they will not die eternally, 'the second death'. They have experienced 'the frst resurrection' when the Lord took them into his presence in heaven and they are awaiting 'the second resurrection' when Jesus will raise them up on the last day and reunite their souls and bodies. Some confusion has existed over how we are understand the words of verse 5: 'The rest of the dead did not come to life until the thousand years were ended.' Here is a perfect example of a verse where we must interpret scripture with scripture. These words are not suggesting that 'the rest of the dead', unbelievers, are annihilated or cease to exist during the intermediate state but rather that they do not live in glory. They 'do not come to life or reign with Christ' (verse 4). They are, sadly, experiencing the awfulness of hell as they await the second resurrection. SATAN'S LITTLE SEASON - VERSE 7 & 8 We have already mentioned that just prior to the return of Christ Satan is going to be 'set free for a short time' (Verse 3). Verses 7 and 8 describe for us what this 'unbinding' will look like. t will be a period of great persecution for the church and will undoubtedly coincide with the great Apostasy and the rise of the Antichrist. Verse 8 refers to Gog and Magog. n the prophecy of Ezekiel (chapters 38 and 39) we read about days of terrible persecution for God's people instigated by Antiochus Epiphanes of Syria. Gog and Magog symbolise pagan opposition to God and his people and are terms being used here in Revelation 20 to speak of intense persecution for God's people just prior to the Saviour's return. THE FINAL CONFLICT - Verses 9 & 10 Throughout this vision John has been both encouraged and warned. He's been given a beautiful picture of the saints in glory during the last days awaiting Christ's return. He's been warned about the awful destiny of the godless and now he's further encouraged as he is reminded of the ultimate triumph of the Lord. The devil is to be thrown 'into the lake of burning sulphur' (verse 10). This is a picture of Christ, on His return, casting down his enemies forever - surely a particularly encouraging image for those knowing hellish persecution. THE FINAL JUDGEMENT -verse 11 to 15 A solemn scene is now set before John the fnal judgement. This is a scene too solemn and too important to be 'tagged on' at the end of this article. To this awesome sight we will return in our next article. For now let us be comforted by the picture of glory we see here in this passage. As we gaze, with John, at the saints in heaven, let us rejoice in the simple, yet marvellous, truth that ' the souls of believers are at their death made perfect in holiness and do immediately pass into glory.' (Shorter Catechism: Question 37\0. 9 !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< FAITH ALONE J Gresham Machen writing in 1925 asked and answered the question, "What is faith? Machen reminds us that salvation is, "by grace...through faith and this faith is in Jesus Christ. He wrote, "Real faith in Jesus can exist only when the lofty claims of Jesus are taken as sober fact, and when He is regarded as the eternal Son of God, come voluntarily to earth for our redemption, manifesting His glory those who commit their lives to Him. The truth is that in great sections of the modern Church Jesus is no longer the object of faith, but has become merely an example for faith... Faith is not an abstract notion. t has a focus and that focus is Jesus Christ. t is not enough to 'have faith' because in doing so we create a works religion built on our own righteousness. nstead of trust in the focus of our faith Jesus Christ and His death on the cross our trust is placed in our faith - we have faith in faith. Ephesians 2:8-9 warns us about this: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. Here we learn many important lessons. LUTHER'S FAITH DISCOVERY The great cry of the Reformation "faith alone was no new discovery but a rediscovery of Bible teaching. Luther, refecting on the lead-up to his conversion said, " did not love God, yes, hated the righteous God who punishes sinners and secretly, if not blasphemously, certainly murmuringly greatly, was angry with God. Luther was despairing of soul and began to wrestle with Romans 1:17 (..The just shall live by faith). Night and day he meditated on the word 'righteous' from the apostle Paul's quotation of the verse from the Prophet Habbakuk: "The just [the one who is righteous] shall live by faith. Luther in time came to the realization that the gift of faith alone leads believers to receive divine favour and liberation. With this enlightenment Luther wrote that he ".thereupon felt altogether born again and entered paradise through open gates. He now praised God, "with a love as great as the hatred with which [he] had before hated the words 'righteousness of God.' (Marty, p. 38) INACCURATE IDEAS OF FAITH Today, many think of faith in fawed ways: t is little more than a feeling: if they just think and feel something to be true then it must be true for them as long as they feel it so. This can lead to doubt, rejection and mockery of what is foundational to Christianity, yet in all good conscience these people could still consider themselves Christians! With uncertainty: Some, when questioned say they "believe even though they cannot articulate what, who or why they "believe, and have little or no grasp of what the Bible says. Wishful thinking: Others hope 'faith' is positive thinking to see them through the day whether it is true/ evidenced or not. Some Christian authors have done little to help this, but Jesus clearly states: "These things have spoken unto you, that in me ye might have peace. n the world ye shall have tribulation: but be of good cheer; have overcome the world. [John 16:33] Robert Campbell, who has recently completed his theological studies at the Whitefeld College of the Bible, has a particular interest in rish Presbyterian and Reformation Church History. Currently residng in Londonderry with his wife and young son, he also 'heads up' the Twelve Stones Media Company. Throughout the past year he has preached in a number of EPC congregations. Robert has recently developed an interesting website detailing the history of some of our Presbyterian forefathers check it out at www.irishworthies.org BIBLICAL FAITH Knowledge-based: knowledge that comes from the Scriptures "So then faith cometh by hearing, and hearing by the word of God. [Romans 10:17] For those of us who hold a Reformed theological position this is very important. We have been given the great responsibility to preach, proclaim and disseminate the gospel to a world that neither understands nor likes it. We can curse the darkness or light a candle - or more appropriately take the light of the gospel from under the bushel and place it on the mountain top! Holy Spirit-led: God the Holy Spirit takes the Word and applies it to individuals "...when he is come, he will reprove the world of sin, and of righteousness, and of judgment: [John 16:8] Christ Centred: Our faith is in JESUS who He is why He came what He did. Ultimately where we spend eternity is dependent on our faith in Him! Because the Christian faith is in a Person we start to understand why that person Jesus is mocked, His authenticity doubted and His deity rejected. AN ILLUSTRATION OF FAITH The story is told of the tight rope walker at Niagara Falls. Before the assembled crowd he walks across the tight rope, then runs back, and blindfolded, he pushes a wheelbarrow across. The crowd go wild with excitement and he shouts to them, "who believes can push a man in this barrow across the Falls? The crowd roars back their belief that he is well able to do this. So the tight rope walker asks the crowd, "Who will come and get into my wheelbarrow? The response is less than enthusiastic. This is because the intellectual belief in the tightrope walker is not translated into personal faith. People believe he can get them safely across but they will not put their faith in him to actually do it! Could this be you? Machen, J.G., 1925. What is Faith? Marty, M., 2008. Martin Luther a Life. London: Penguin Books. We will deal with "Christ Alone next time !"# % &'()* &'() +,-# 10 !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< Whose faith foIIow A short series on the founding fathers of the EPC Charles Haddon Garland was born 5 December 1907 in Killyleagh, Co Armagh and grew up there, attending Killyleagh Public Elementary School. His father worked for the Great Northern Railway in Killyleagh and additionally as a part-time farmer. The family's choice of name for their son reveals a love for one of the most eminent preachers of the Gospel, C H Spurgeon, who had died just 15 years before. Charlie came to Belfast when he was 15-16 and served his time in the grocery trade with Marshalls of Shaftesbury Square, living for some years above the shop. When he moved to Thomas Gray of Cromac Square his wages were board and lodgings with the Grays in their home at 74 South Parade. He had had a Gospel encounter earlier in life but it was not until he was 17 that the Lord brought him to clarity and open profession through the ministry of W P Nicholson, preaching in the Assembly Buildings, Belfast, in August 1925 Identifying with IEC n March 1928 he signed the Membership Register of our Shaftesbury Square congregation which met in the Alliance Hall, on the city side of the Square where Great Victoria Street and Dublin Road converge. t was the Hall where Rev James Hunter had conducted a series of Bible Classes in 1925-26 and where W J Grier had brought him information which set in motion the events which led to the Heresy Trial in 1927. The congregation was comprised of people from Lisburn Road, Shaftesbury Square and Ormeau districts. Charles Garland was an 'Ormeau' constituent and was one of the two co-opted to the Committee to represent 'Ormeau' in 1928. When the Lisburn Road Church opened in April 1928 Shaftesbury Square became 'South Belfast'. the group felt the loss of the Lisburn Road members and the Alliance Hall was far from ideal, especially in winter, but Charles noted at the AGM in 1930 that it encouraged them to pray for a place of their own. n answer, the Lord provided 'Botanic Avenue' in 1930 and CHG became a member of its frst Committee, its frst Secretary and one of it frst two Council representatives. We remain indebted to Mr Garland for his Shaftesbury Square reports, including cottage meetings, the lower Ormeau 'open airs' and the outreach, by bicycle, to Mealough and Knockbracken in 1929. Some of his handwritten reports have been preserved. He had very aptly observed in his 1930 Annual Report: ".we might say that Shaftesbury Square seems to be 'the dispensing centre' since our formation there; the Lord has opened two new centres. The Student Years From his conversion Charlie Garland had a desire to preach and took every opportunity when at home in Armagh. With the encouragement of Rev W J Grier, he soon began to prepare for the ministry. n the evenings he read theology under Mr Grier's direction and studied NT Greek in the Evangelical Book Shop with the help of Catherine Gillespie (later Mrs Grier). Having left school at 14 he found it necessary to take night classes for English at Belfast Technical College and a Mr Kane provided extra tuition as he had done for Joseph McCracken and Charles Hunter. Mr Garland studied at the Free Church College in Edinburgh from 1934-37, his third year coinciding with W J McDowell's frst, which enabled them to share digs. One element of his training was to team up with William McDowell in his fnal colportage tour, May to July 1935. They worked from Keady, Co Armagh and extended into neighbouring Tyrone, visiting 471 Protestant and 335 Roman Catholic homes. Charles became the frst of our Assistant Ministers, providing much needed assistance to W J Grier who was Minister of Lisburn Road and Botanic Avenue, the Editor of The rish Evangelical and Superintendant of the Evangelical Book Shop. 11 !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< Charles was ordained in Botanic Avenue on Saturday afternoon, 28 September 1940 before a "record attendance. Rev James Hunter presided, Rev W J McDowell preached from Genesis 5.24, "And Enoch walked with God ., and Rev W J Grier gave the charge to the Minister. Rev Joseph McCracken put the Formula questions. The Pastoral Ministry Mr Garland began his ministry in Crosscollyer Street, serving 1940-1955. n 1942 Crumlin became a concurrent charge and he ministered there for 34 years until December 1976. n 1957 he accepted a call to Somerton Road where he served for 22 years until his retirement in 1979. So in his ministry of 39 years he was always serving two congregations. Even during 1955-57, the two years when Crumlin was his single charge, he was nterim Moderator at the Clintyfallow, Co Tyrone. And effectively he had three Churches from 1958 until 1961, his second nterim Moderator spell at Clintyfallow. He was Chairman of Council for 5 twelve-month periods and a member of the frst Training for the Ministry Committee, 1963. He contributed 90 articles to The rish Evangelical, marking the month of his ordination, September 1940, with The Prodigal Son, describing it as "the crowning parable of all Scripture. t declared the great love for the Gospel and for people which so strongly characterised his life's ministry. He was greatly gifted in the whole feld of pastoral work, such as visitation, correspondence and giving encouragement, and many profted from his diligent, gracious contact. He maintained a ministry-long interest in missions and hosted a Mission Africa prayer group until just a few weeks before his death. He went to be with the Lord on 27 March 2003, aged 95, after a long, very Church-related retirement. The Family Dimension Charles married Maisie Reid of Clintyfallow on 31 July 1951. God also called their son, Sidney, into the ministry. He was Minister of our Finaghy congregation, 1978-1987, before he and his wife, Jean, and family went to serve with Qua boe Fellowship (now Mission Africa) in Nigeria in 1987. n 1993 he founded Africa Christian Texts Books (ACTS) and continues to direct it since his return home in 2010. Jean carried out an immense programme of ADS ministry. Mr and Mrs Garland visited them in Nigeria in May 1992. Mrs Garland, herself, has contributed in special ways. She led the Somerton Road Campaigners throughout the 1960s and related to the companies in Crosscollyer Street and Finaghy. She attended the Ladies' United Monthly Prayer Meeting when began in 1927 and ran until 1999. She became its leader for more than 10 years in the 1980s and 90s. Mrs Garland, now a member of our Finaghy congregation, joined Clintyfallow in December 1944 and is close to 69 years in membership. We thank her for her outstanding faithfulness. What of the Legacy? We have been looking at our frst generation Ministers, their differing gifts and their overlapping ministries, 1927- 1980. They had great collegiate, these men, and it gave a bonded, "house and family ethos to the Church. And we are mindful of the other men and women of those years who served with distinction, laboured faithfully, loved the Lord. Together they were wholly persuaded of our calling and devoted their lives of service to it. The generation is declining who knew these men and who link us to something of their spirit, but we pray that the Lord will lead us into true identity with them and that his Spirit will give us a mind to build upon the foundation they laid. We acknowledge our enduring indebtedness to them. Ernest Brown of Knock is well known throughout the EPC. For many years he represented the church on the nternational Missions Board of the Free Church of Scotland. Ernest is also the historian of the EPC and is a recognised authority on the 1927 Heresy Trial. Here he continues his series on the founding fathers of our church. From his conversion Charlie Garland had a desire to preach and took every opportunity when at home in Armagh 12 We are part of the people of God from all over the world and it is a great privilege to experience something of that before heaven. Following the Conference two delegations brought the world vision of CRC to Ulster. Two ministers from Central ndia addressed a meeting in Stranmillis church on Thursday 5th September. Later two Orthodox Presbyterian delegates from USA had a three and a half hour meeting with our nter Church committee, and between them spoke at fve meetings in four of our congregations on the Lord's Day 8th. John Grier During our time at CRC, three of our delegation, had the privilege of worshipping with the Cheltenham congregation of the EPCEW, and speaking personally, this proved to be one of the highlights of the conference. The congregation is a relatively new work, and interestingly, it has had a link with our own denomination from the beginning. n 2001, the Rev. Tim Horn and his family, moved to Cheltenham from the USA, with the intention of planting a new EPCEW church. About the same time, Stephen and Audrey Johnston, formerly of Crosscollyer Street EPC, also moved to the town, and through mutual friends, the two families met and began to pray about the work. The frst service was held in a school in April 2002. n those early years, the congregation largely consisted in the two foundational families, but over time, the Lord blessed the work and people began to join them. Now congregation averages around 50 people on a Sunday morning. From the beginning, it was Tim Horn's intention to oversee the church plant only until the congregation could support a minister of it's own. n 2008, that point was reached and congregation called the Rev. Andy Young, and the Horns returned to the States. Having begun with only two families, Cheltenham EPCEW was now able to help other churches in the area, by supplying preachers. One such church was Naunton Lane Evangelical Church. As time passed, trust grew, and eventually, the friends in Naunton Lane invited the Presbyterian Church to take over the work. With the unanimous agreement of both memberships, the two churches combined and became Naunton Lane Evangelical Presbyterian Church in June 2009. This has proved to be a very happy union. Today, Cheltenham EPCEW is thriving, with Sabbath services, a weekly prayer meeting, fortnightly men's and women's Bible studies, regular fellowship gatherings, as well as a football fellowship and many other occasional meetings. The congregation, which represents all age groups, is warm and friendly, and appreciative of the Word. Our time with them was a real blessing and instantaneously we felt a kinship with them. The work in Cheltenham set off in late August for a week in the beautiful surroundings of the Treforest campus of the University of South Wales, with Gareth Burke our delegation leader, Andrew Lucas and David Watson. We were going to represent our church at the eighth quadrennial conference of CRC. Our bookshop manager Colin Campbell ran a large and successful bookstall in the coffee lounge. The conference was ably hosted by Bethel and mmanuel Evangelical Presbyterian congregations, assisted by Cheltenham. We were enriched by fellowship with delegates from more than 30 churches from all continents, which like us are committed to the Reformed faith. Some hold to the Westminster Confession and Catechisms, and others to the Three Forms of Unity of the Dutch churches. Although we shared out our duties, it was a busy week and quite intense towards the end. We worshipped together, prayed together and heard high quality sermons, devotionals and addresses. Some of the sermons are available online at http://tinyurl.com/ otp5jxz. We discussed the addresses in smaller groups and then in the full conference. On behalf of the EPC we held formal but happy discussions with fve churches, but the real joy was to have individual fellowship and learn from our fellow delegates over meals, between sessions, and even down a deep disused coal mine on our day off! Ten sub-committees worked during the conference on various issues and brought reports which were then debated. Applications for membership from churches in Kenya, South Sudan, and Australia were processed; these three made presentations to the conference, as did a large Nigerian church and churches from Korea, ndia, France, China and Brazil. t was exciting to hear of God's working in and through these churches. The Conference was somewhat distracted by the lengthy discussion of the revision of the constitution/regulations, and the controversy about a contested application. However, if it is to be true to its aims and ft for purpose, it is hard to avoid these incidents. t was natural for us to enjoy times with those with British links like Australians, the South Wales Evangelical Presbyterians, the Free Church Professor who joined us for evening coffee in our kitchen, and the ebullient clerk of Free Church Continuing who recounted interesting stories to us during the day. This was balanced by our position in the hall, with Africans in front of us, an Australian to our right, Dutch to our left and an American and a press photographer behind us. The banter helped us get to know each other and our churches. As four of us were there, we gravitated in different directions. went towards the Africans, Gareth to the... and Andrew to the Americans; David reports his favourites below. !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< In te rn a tio n a l C o n fe re n c e o f R e fo rm e d C h u rc h e s 13 !"# %&'()#*+,'* -.#/012#.+'( =%-!648! 9:;< also shows us what the Lord can do, when a denomination steps out in faith and begins planting new congregations. May we remember them in our prayers and fellow their example.... Rev. Andrew J. Lucas. Delegates came to Cardiff from every continent, each with his own unique and stimulating story. Among many mention just two. Rev Patrick Jok Wic represented the Sudanese Reformed Churches. His story was refreshing and challenging. Sudan has endured warfare for 55 years, essentially a religious war, with the aim of the Muslims to eradicate Christianity from the land. Patrick told us the story of the Sudanese Reformed Churches - starting from a house group in Khartum in 1992 in a time of great persecution, when to be seen with a Bible led to arrest. Despite the persecution, by 2005 the Sudanese Reformed Churches were offcially organised as a denomination and by 2013 has grown fourfold with twelve congregations in South Sudan and four in Sudan with 8500 members. They plan that Gospel outreach (and church planting) will double their numbers within the next fve years. t was touching to hear of the vision to erect church buildings, maintain confessional standards, train more ministers, organise Christian schools, a Bible college and even a Gospel Radio Station. The zeal, vision and love for the Lord in the face of continuing opposition puts us to shame. /0123 24504 67 8967:;0<3 1he rsL servlce of a new lree Church of ScoLland congregauon Look place ln Lhe easL of Ldlnburgh on 6Lh CcLober. ChrlsL Church Ldlnburgh ls led by 8ev uavld CourL, who has been a mlnlsLer for 23 years ln Clasgow and Ldlnburgh, and has recenLly been accepLed lnLo Lhe lree Church. 8y 11 o'clock every one of Lhe 100 chalrs had been lled, Lhe new congregauon belng made up malnly of people who, llke uavld, have le Lhe Church of ScoLland over recenL Ceneral Assembly declslons. 1here was an exclLed buzz abouL Lhe place, wlLh members [oyful Lo be sLarung Lhe new work aer weeks of preparauon. Creeungs were read ouL from varlous churches around ScoLland, and oLher congregauons had helped ln pracucal ways, for example by lendlng Lhe chalrs people were slmng on. uavld preached from Mauhew 16v18, explalnlng whaL Cod's plan was for Lhe church, ln Lerms of Lhe naLure of Lhe church, Lhe bulldlng of Lhe church and Lhe fuLure of Lhe church. 1hough already a healLhy congregauon, Lhe church ls omclally a church planL of SL. Columba's lree Church ln Ldlnburgh, who are helplng wlLh sLarL- up admlnlsLrauon. A dlsused mlsslon hall, LhaL has classrooms and a klLchen, has been renLed, wlLh members spendlng several weeks redecoraung lL ready for Lhe sLarL. Powever, members were already dlscusslng how Lhe hall could be exLended as Lhey are already runnlng ouL of space on a Sunday mornlng. Mal and Lynn Cooke had been attending a Church of Scotland congregation since 2003 and 2007 respectively. They were married there in 2009. Mal is from Wales and Lynn from Ballymiscaw, Co. Down. One evening the opening devotions were led by Dr Paul Bae from Korea. Using Acts 1v8, he reminded us that Korea, 'the ends of the earth', had remained unevangelised for centuries. He told of Robert Thomas, a missionary from Wales, frst sent to China, then going to Korea after the death of his young wife. Sadly in 1866 his distribution of Gospel tracts and Bibles was the cause of his death, yet God worked in the heart of the man who killed him. Convinced by Robert's beaming face that he had killed a good man, he kept one of the Bibles, wallpapering his house with it. People came from far and near to read its words. A church grew. At the age of 26, Robert Thomas was the frst Protestant martyr, but the story was only beginning. For the Gospel spread, culminating in 1907 when Korea experienced a great awakening. Today many South Koreans are Christian (estimates range from 25-40%) and the nation has some of the largest congregations in the world. Sadly, the North remains largely closed to the gospel, with many Christians suffering for Christ's sake. t was poignant for a Korean Christian to be in Wales so close to the birthplace of Robert Thomas (in Llandover), whose legacy is still being written. David Watson 14 !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< THE MESSAGE OF MALACHI: 'I have loved', you says the Lord RRP: 16.00 Our Price: 12.80 Author: Peter Adam Publisher: VP, 2013 124 pages, paperback This is an excellent addition to the Bible Speaks Today series. The author is an Australian Anglican probably best known to us as a speaker at Proclamation Trust conferences who has also written a number of books on preaching and Scripture. Malachi has a very clear structure, being a series of disputes between the Lord and his people after they had settled back into the land after the Exile and Adam follows this closely. He writes in a very clear and economical style and yet also covers the material comprehensively. He particularly emphasises that this is the Word of God and that to fail to respond to the word of the Prophet is to fail to respond to God. t is addressed originally to the people of srael and now to the church today. We should therefore in preaching it aim to change not just individuals but churches. The book combines careful exegesis with relevant and pastorally sensitive application. found his comments on both tithing and divorce particularly helpful. The author also shows how this OT book points forward to Christ and concludes with a stirring focus on the Gospel. would thoroughly recommend this book both for personal Bible reading and anyone thinking about preaching a series of sermons on Malachi. Leslie Hutchinson (Bangor) The Message of Daniel (Bible Speaks Today) RRP: 9.99 Our Price: 7.50 Author: Dale Ralph Davis Publisher: VP, 2013 176 pages, paperback Here we have another gem from the pen of the author who wrote the much appreciated six volume set on Joshua through to 2 Kings. The constraints of the BST series give it a slightly different feel and he quotes more from other commentators, perhaps because there are more on Daniel. He continues to be a sure guide to the text as a Professor of Hebrew and to practical application as a Pastor. His illustrations are as memorable as ever, if sometimes American. What one minister said to me of the previous commentaries holds good for this one too, " get double value from them, get a series of sermons and my wife gets a great devotional! ts main competitor is the longer and more expensive 2008 Reformed Expository Commentary by ain Duguid (17.99/14.50). Both offer a sane, restrained exposition and avoid the human guesswork so common on this prophecy. They tell us how to live as God's kingdom is being built in troubled times. John Grier (Somerton Road EPC) 'But I Say To You.' RRP: 12.99 Our Price: 9.75 Author: John Stott Publisher: VP, 2013 221 pages, paperback. This book, written some 43 years ago, is like a breadth of fresh air and is just as applicable to our Christian life today as it ever was. t is for both new and mature Christians because as you read each chapter, it will be an introduction or a re-examination of so many things that we are challenged with at the beginning of our Christian walk. His pastoral approach will cause you to think of your frst Love, and it will take you to those wonderful truths that you eagerly treasured during your early days of conversion. With regard to his chapter on Morality outward or inward - we are reminded that love is sometimes blind and it will be the commandments of God that will chart the pathways of love. This whole section directs us to matters of the heart based on the teachings of Jesus, where we get a correct interpretation and therefore a true understanding of the Law. From the Puritans, Stott shows the unity of Law and Love. t is the Law that sends us to the Gospel that we may be justifed, and then the Gospel returns us to the Law to see how we might live for God. Jesus, Stott says does not make neat distinctions between Law and Love. On the subject of worship he reminds us to be careful not to come to the worship service with our minds left behind. We are to take care about forms of worship which appeal to the senses and emotions but do not engage the mind (heart). Stott uses the principles as drawn up by the early Reformers in the Book of Common Prayer to show how the word of God was used to stimulate the worshipper to a heart-felt response to God. The Service, the Sermon and the Sacrament seek a response of worship. Stott's comments on tradition and scripture will cause us to realise how we in evangelical congregations, have not always discerned between the two and then he brings us to see something of Christ's view of scripture. The Jews studied scripture diligently as an end in itself but missed 15 !"# %&'()#*+,'* -.#/012#.+'( 34567%8 9:;< the Person they were all about. He shows that Christ, as our greatest teacher bears witness to scripture, and scripture bears witness to Christ. About Sadducees and Pharisees he has much to say and we need to listen carefully. Here is an opportunity to check our hearts, whether through slackness or false piety we have fallen into the way of the Pharisee or Sadducee. The Sadducee is exposed by Jesus as being ignorant of God's word and the Pharisee is noted for the introduction of tradition and man-made rules that had the effect of weakening the Law to something merely skin deep. The Tax collector's prayer - read Stott's exposition about that Pharisee in the church of srael! Do we lack warmth, is the church for saints or sinners, is holiness a respectable comfortable seat on Sunday and how would we welcome a notorious prostitute to our services? He says that only the power of God will deliver us from a judgemental attitude and only the power of God will enable us to show the compassion of Christ. A must read or re-read. Allan Baird (Stranmillis EPC) 'POPCULTURED" RRP: 10.99 Our Price: 8-25 Our Price: 12.80 Author: Steve Turner Publisher: VP, 2013 "Popcultured by Steve Turner is a book that deals with how a Christian should treat the things that we see, read and hear. Actively we can choose what books we buy, which flms we watch and whose opinions we support, but passively we are constantly taking in information as we live and breathe in a world where Biblical truths are less and less important. Advertising, music and journalism all present their own points of view and they are pumped into our households through tv sets, smart phones and magazines each and every day. How does a follower of Christ ensure that they can enjoy all the good thing that Pop Culture has to offer without subscribing the secular views they promote? s it even possible? This is the issue that journalist, poet and writer Steve Turner unpacks in "Popcultured. He writes; "Any guidance we have on living or thinking as a Christian has to take into account popular culture because we spend so much time in the sphere of its infuence. Turner Begins with a defnition of Pop Culture and then launches into a discussion about media, journalism and celebrity and our Christian calling to engage with it. "Popcultured skips easily from the fashion catwalk, to the viewfnder of a war photographer, from the Stand up Comedy stage to the kitchen of a young David Bowie. n his career Turner has found himself right in the middle of the culture makers and infuencers. This means he is perfectly placed to discuss popular culture skilfully and with conviction, and he has gathered invaluable opinions and quotes from talented Christians who work in the creative industry. Chapters are short, yet satisfying, with a list of suggestions and additional reading for those who want to go deeper on that issue. The fnal chapter encourages Christians to use discernment and Biblical knowledge when enjoying what Pop Culture has to offer, rather than pretending that its has no infuence on us or our worldview. He writes; "We're not taking ourselves very seriously if we think we are impervious to the infuence of Pop Culture. This is the kind of book that will provoke lots of discussions and conversation. The author describes "Popcultured as 'a practising writers view' rather than 'an academic book'. Some may fnd that it is light on Scripture and heavy on cultural references but Turner doesn't shy away from issuing some bold challenges to Christians. He yearns for Christians to use their God given gifts with integrity to transform pop culture rather than pretending it is of no importance. The Bible and the truth therein is sadly being pushed off the agenda for scriptwriters, agenda setters and creatives, Turner dares Christians to step in and cause a positive change for the Glory of God. Cherith Simpson (Ballymena) => ?@AA1<1 ,B;501 8524 "8./&,$ "$= CDD $1AE FGH IFJG F>GI 8 +56AE 67K@L1M57<1A6N5A:@@O23@PQN@Q;O R1:2641E SSSQ1M57<1A6N5A:@@O23@PQN@Q;O +575<10E ?@A67 ?5TP:1AA $31 8M57<1A6N5A "@@O23@P ! " # $ % & " ' ( # ) * +#, %'%-#)* !./00 102 !3!40& 5! 678 9++ +9/ /05:0/& 9+ !.0 0;51<043=54 >/0&?@!0/351A Living By ReveaIed Truth The Life and PastoraI TheoIogy of CharIes Haddon Spurgeon by Tom NettIes RRP: 29-99 Our Price: 19-99 WaIking With God Through Pain and Suffering by Tim KeIIer RRP: 14-99 Our Price: 9-99 Grow in Christian Character (3 in 1) The Pursuit of HoIiness, The Practice of GodIiness & The DiscipIine of Grace RRP: 12-99 Our Price: 8-66 !"#$ &"' ()#* +,#+ -./0$" 1#23 4$.5 6/+"$ 7.89.):# #8* +,#+ -./$ +$:; <"8+ <"))= >.$$- +. ,"#$ +,#+ +," 4..* <#? # ):++)" "@.+:2 4.$ -./$ ):3:89 1/+ A :5#9:8" +,#+ -./ ,#'"80+ 4#*"* #<#-B C-8+,:# #8* A #$" 9"++:89 .8 9$"#+= D"))E F/:+" 9$"#+= G,:89? ?""5 +. 1" 9.:89 <")) 4.$ # +:5" #8* +,"8 <" ,:+ ?.5" ?"$:./? :??/" +,#+ 2#/?"? # ):++)" 1:+ .4 +"8?:.8 1"+<""8 /?= H/?+ 8.< <"0$" <$"?+):89 <:+, # 1:9 .8"= I"$ 2,/$2, J K"$+,?:*" L:$3 M :? $"#))- 9..*= G," 5:8:?+"$ :? #8 "'#89"):2#) #8* ;$"#2,"? +," 9.?;")= G," ")*"$?,:; #$" #)) 2.8'"$+"* 5"8 #8* +," )"#*"$? .4 +," *:44"$"8+ .$9#8:?#+:.8? #$" #)) ?#'"* ;".;)"= >/$"E +,"$" #$" ;)"8+- .4 2,/$2,- ;".;)" <,. #++"8* +," ?"$':2"? 1/+ A0'" #)<#-? 1""8 '"$- ,#;;- <.$?,:;;:89 <:+, C-8+,:#= N/+ $"2"8+)- # 5#O.$ 2.8+$.'"$?- 1$.3" ./+ :8 K"$+,?:*" +. *. <:+, ?";#$#+:.8= G," *"8.5:8#+:.8 +,#+ +," 2,/$2, 1").89? +. ,#? $"#))- 9.8" *.<8 #8 /81:1):2#) $.#*= G,"- ,#'" $"2"8+)- 9:'"8 ;"$5:??:.8 4.$ 5:8:?+"$? <,. ?. *"?:$" +. 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