One might describe me as a Protestant. The root of this word is that Protestants would protest the Roman Catholic Church in the 1500s. To use a more positive term, I am Reformed. I stand especially with all the confessionally Reformed streams of Protestantism – Anglican, Presbyterian, continental Reformed, Lutheran. I reject the radical reformation (anabaptist theology). Historically, these Reformed Churches were known as evangelical churches because they preached the gospel. As John Calvin once pointed out, the two main criticisms of the Roman Catholic Church was their idolatrous worship and their obfuscation of the doctrines of justification and sanctification.

You will see though that the protest of the Reformers was not only directed at Rome. If you read through the Belgic Confession, the radical reformation also came under serious critique. Later on, the Synod of Dort was written in response to the errors of Jacobus Arminius. So in the good tradition of the Reformation, it is my duty to protest whatever sin and error creeps into the vineyard of the Lord.

I do not reject these protests of the Reformation. Nevertheless, today my protest is against the hot, steaming mess of secularism that has devastated churches across Canada, bringing the Christian home to almost near collapse, and wreaking havoc amidst the holy things of God. This secularism has made inroads into Reformed & Baptist churches alike, hollowing out mainline Protestantism with godlessness.

We saw this secularism go into full bloom during the COVID lockdowns. There was nothing sacred left. The gods of secularism waved their banners in our sanctuaries. The twin gods of modern secularism – statism & scientism – marched into our places of worship and roared. The wild boars came in from the forests to ravage our sanctuaries – it was all very sanitary, there was lots of hand sanitizer – but the destruction was wholescale. Many churches are still reeling. The holy and sacred things of God, like the preaching of the Word and the administration of the sacraments, where either heavily choked, or ceased to exist for over a year or two. The sacraments of scientism replaced the religion that the secularists thought they had killed. We signalled our virtue with masks and social distancing, were justified by the jab. What resulted was a systematic and almost complete privatization of religion. This is the goal & aim of the godless ideology of secularism.

From the strangle-hold of secularism on the Canadian Church arose a merry band of men who would contend once again for the Lordship of Christ, not only behind the eyes and between the ears, but a vision for the Lordship of Christ that begins in the sanctuary and flows out into the world.

What happened during lockdowns was not new. For years, religion was being increasingly privatized, not only in Canada, but also in Reformed & Presbyterian Churches, even ones that historically boasted of a complete world & life view. For years, families had made excuses that they could stay home from the gathered assembly to watch a pastor on YouTube 2000 miles away who neither knew them nor cared for their souls. For years, the Christian family had been drifting from sound Biblical practices like family worship and the proper discipline and teaching of Christ in the Christian home.

This is my protest. I oppose secularism. I’m a straight up 5-point Calvinist. I love the Reformed confessions from back to front. I’m deep into covenant theology. The gospel is also for babies. I love Presbyterial systems that bind the local church in unity to the universal church. Over the years I was willing to pick my fights, my hills to die on. But this was the last hill before the advance of this soul-crushing secularism. If the secular state can throttle a worshipping church for weeks and months and years, then what are they capable of doing? My protest stands opposed to all the godless secularism that has done so much damage to the Christian church and home in our nation. Not only has it scrubbed the public square of reference to Christ & His Lordship. As demons always do, they are not satisfied with the public square. They will put chains on the doors of our church buildings and come for our children. They will come for worship, because all reformation and transformation in society flows from the sanctuary.

Secularism be damned. A boar has been unleashed in the vineyard of the Lord.

We could consider other problems have have only accelerated the secularization of the church into a place that accepts the morality of the day and ceases to declare the Lordship of Christ. The song of the twin sirens of feminism and Marxism have gripped the imagination of the church for the last 100 years. Already weakened by theological liberalism that undermined the authority of God’s Word in the early 1900s, much of the church has fallen wholescale to the siren call of identity politics, whoring herself out to other gods. This happens both in left-wing and right-wing politics, that hold the church hostage to political ideologies, imagining that the state really is the arbiter of truth. But what is important here is to see that secularism, or any other ‘ism’ that disposes of the proper teaching of the Lordship of Jesus Christ over all, first and foremost in His Church, is the root of all the other ‘isms’ that bring chaos and division in the Church.

So here is my protest. I protest by doing my duty before Christ and His Church.

As a pastor I am committed to the ministry of the Word and the sacrament as well as faithful spiritual discipline in the church. As of February 2025, I have been ordained for 5 years. It is this commitment to the faithful ministry of the Word & sacrament that has marked my first 5 years of ministry. I pray that it will mark the next 50 if God gives me 82 years of life and upholds my ministry before Him for that many more years in His gracious gift. Paul said to Timothy in 2 Timothy 1:6–7: “For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands, for God gave us a spirit not of fear but of power and love and self-control.” God has given us this gift through the laying on of hands, so that we would be His embassy here on earth. Pastors are given “a spirit not of fear but of power and love and self-control” in order to accomplish the mission. As Paul says in 2 Timothy 1:13–14: “Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. By the Holy Spirit who dwells within us, guard the good deposit entrusted to you.” He continues in 2 Timothy 4:1–2: “I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.” My desire is that if Jesus returns tomorrow, He will find me committed to the ministry of the Word and of the sacrament. That is my protest against secularism.

As a father I am dedicated to teaching my children the Scriptures. We read either the ESV or NKJV translation of the Bible at the dinner table from day to day. We also read from Rev. Kevin De Young’s retelling of the Bible stories for little children. We sing together. We pray the Lord’s Prayer. I want my children to know the Scriptures, how to live holy lives, from the youngest of ages. We have fun together. I tickle my children. I kiss my wife. That is my rebel yell against the secularism that is destroying our homes.

This is my protest. To live by the Bible. To love the church wherever she may be found. To submit to those godly authorities that the Lord has placed over me. To promote the Lordship of Christ. To lead my church and my home in repentance and faith in Christ. To worship the Triune God. To take my family into the assembly of saints gathered to worship the living God. To lead a holy life. To rejoice in His goodness. To accept my lot and rejoice in my toil, knowing that Jesus is Lord over that too.

This is my protest. Jesus is Lord!

Photo by Alex Woods on Unsplash

Read more

I am posting some X content here from Rev. Rich Lusk. The posts are his, the categories and taglines (which link to X) are mine. He posts on theology, church, culture, politics. A lot of his stuff is helpful to a number of contemporary discussions. I encourage you to follow his account here if you have X.

Rev. Rich Lusk –

On Antisemitism

Was Martin Luther Antisemitic?

Martin Luther was not anti-Semitic, at least not in the way that term is usually understood. He was anti-false religion. He had scathing things to say about the Jews because he opposed their religious faith, just as he had scathing things to say about the Turks because he opposed their Muslim faith. (Note that in the case of Muslims, Luther identified adherents of a false faith with an ethnic category. He did something similar with the Jews of his day.)

Martin Luther did not operate with modern racial categories at all. He was not a racist in any proper sense of the term. His opposition to the Jews stemmed from their theology and resultant practices, not their genetics or physical lineage. He saw the Jewish religion (Judaism) as a false religion and, because Jews rarely converted in his day, a threat to the Christian society in which he lived.

Luther said many terrible things about the Jews that he should not have said. Some of what he said should be done to Jews was likely hyperbole, and would make even the staunchest theonomist blush (eg, he wanted synagogues burned as an application of Deuteronomy 13), but such rhetoric was not uncommon in Luther’s day. Lutherans in recent generations have rightly condemned much of what Luther said and distanced themselves from it. But it’s important to understand that for Luther, the issue was religion, not race. He should be read along the lines of an old covenant prophet attacking a people who have fallen into idolatry rather than a modern racist bigot who targets people because of physical features.

In his final sermon, Luther said this about the Jewish people: “We want to treat them with Christian love and to pray for them, so that they might become converted and would receive the Lord.” This not the attitude of a man opposing a people because of their racial heritage; rather, it is the view of a man opposing a false religion, hoping they will convert to true Christian faith. The very fact that Luther would long for the conversion of the Jews, or even hold it out as a possibility, must be the lens through which we view all his anti-Jewish writings. To put it another way, Luther’s view of the Jews in his day was more like Jeremiah (pronouncing a curse on unrepentant Jews) than Hitler (hating Jews because he sees them as an irredeemable cancer on humanity).

Of course, it would be the Reformed branch of Protestantism that would develop the most hopeful view of the future of the Jewish people. Either through a particular futurist reading of Romans 11:26 or a more generalized postmillennial eschatology, many Reformed Christians came to believe that God will ultimately convert and save the Jewish people. This does not necessitate believing the Jews somehow have a “special” role in God’s economy apart from Christ (the way Dispensationalists do), but it does mean we can trust God will convert them, even as he promises to convert all people groups (Psalm 22:27f).

Further Clarification

There’s some confusion over my post below on Luther and the Jews so let me clarify with a biblical analogy.

God commanded the Israelites in Joshua’s day to utterly destroy the Canaanites living in the land of promise. Why did God command the Canaanites’ destruction? Was this genocide? Was the judgment based on race?

No, it was emphatically not genocide and not based on race. God commissioned the annihilation of the Canaanites not because of their genetic lineage but because of their religious faith and practice. Scripture makes that clear in a multitude of ways, so I’ll limit myself to just a few of them.

Consider several factors:

First, God delayed the conquest until the iniquity of the Canaanites reached its full measure. The land could not be conquered in Abraham’s day because the Canaanites did not yet deserve it. They were not yet evil enough to warrant such a severe judgment.

Second, Canaanites could be spared the judgment if they repented and converted to the service of YHWH. Rahab is the paradigm of this – she is a Canaanite who comes to fear YHWH, shows loyalty to his people rather than her own, and then gets incorporated into Israel (and even the messianic line) through marriage. Obviously the possibility of Canaanite salvation and incorporation into Israel would not have been possible if this was genocide. It was more like idolater-cide than genocide.

Third, note that God threatens to bring a Canaanite-like judgment on Israel if they fall into the ways of the Canaanites, serving their gods and adopting their way of life. Israel was not immune to judgment. God is impartial; his judgments do not depend on ethnicity but ethics. He judges people not according to genetic lineage but faithful obedience.

My point is that Luther’s denunciations of the Jews in his day function in a similar way. He does not pronounce judgment on the Jews because of their race, as if he were calling for genocide. His hostility to the Jews stems from what he perceives to be their false religion and the pernicious way of life it produces. Whether or not the Jews posed as much of threat to Christendom as Luther feared is for specialized historians to determine; but reading Luther’s own words carefully shows what the real issue was for him.

I am not trying to justify Luther’s hateful words towards Jews. Much of what he said was irresponsible and inexcusable. But I do think as a matter of historical importance we need to understand what Luther actually said and why he said it. There is way too much sloppy thinking these days about the categories of race, ethnicity, and religion.

On Natural Affection

Thoughts from John Calvin

According to John Calvin, love (including natural affection, or “storge”) is not be limited to one’s family, nation, or race but extends to all who bear God’s image:

“The Lord commands us to do good unto all men without exception, though the majority are very undeserving when judged according to their own merits. But scripture here helps us out with an excellent argument when it teaches us that we must not think of man’s real value, but only of his creation in the image of God to which we owe all possible honor and love.”

In Calvin’s view, when we love our neighbor (whoever he is), we are loving the God whose image he bears.

Image of God

Some of the fringe right seem to think that appealing to the image of God in all men is a kind of left-leaning cope, a sign that someone is living under the progressive gaze.

But this is actually the teaching of John Calvin: “We are not to look to what men in themselves deserve but to attend to the image of God which exists in all and to which we owe all honor and love.”

Leftward Drift

The leftward drift and elitism of Big Eva is seen in its commonly held view that love for one’s city is good and love for the world is good, but love for one’s nation is bad.

Ecclesiocentrism

Thoughts on the Church

Ecclesiocentrism means both judgment and reformation begin with the house of the Lord (the church).

Ecclesiocentrism is a matter of faith, not sight. The church does not always *look* like the core and central institution in a nation or in history, but she is in God’s sight. Scripture makes this plain.

Both the rise of Western civilization and its decline can best be understood in ecclesiocentric terms. Western civilization is an ecclesiocentric story. Even our great military and political heroes can best be understood in terms of their faith and connection to the church. Faithful churches produce discipled nations. Churches that lose their saltiness produce rotten, corrupt societies.

God blesses or judges societies (including civil rulers) based on their posture towards the church. To paraphrase Genesis 12, God will bless those who bless the church and curse those who curse the church. (Side note: Based on this criteria, I expect good things from the Trump administration. While I have doubts about the quality of Trump’s personal faith in Jesus, there is no question he appreciates conservative/evangelical Christians and very much wants to include us in what’s he is doing – quite the opposite of the other main political party that mocks us and hates us. Trump wants to “bless” faithful Christians and is willing to transact with us, while he seems to have a proper and justified disdain for the liberal church).

Ecclesiocentrism does not mean the church replaces other spheres or usurps their roles. Ecclesiocentrism holds to sphere sovereignty, though it contends the church is the central sphere in certain important ways. While the church does not replace other spheres, the church does have a responsibility to disciple other spheres.

Ecclesiocentrism is not pietism, which confines piety to participation in church activities, or which prioritizes vocations connected to the institutional church. Ecclesiocentrism does not mean that elders are supposed to run civil affairs or even tightly control the lives of church members.

Ecclesiocentrism focuses on the power of liturgy and prayer to shape people and history; it emphasizes preaching and discipline as tools and weapons in the cultural and spiritual battles we are in; it points to the church’s calling as a people who suffer and serve their way to victory and the fulfillment of the Great Commission.

Ecclesiocentrism highlights the church’s role as a public, political body, not merely a private, voluntary organization. The church is a royal priesthood, a holy nation. Ecclesiocentrism is rooted in the fact that the church is a divinely built, divinely maintained, and divinely victorious body. Ecclesiocentrism focuses on the promises God has made to the church, the power he has given to the church, and the mission he has assigned to the church.

Ecclesiocentrism does not replace conventional political activism with political prayers; rather it grounds the former in the latter, remembering the words of Jesus, “without me you can do nothing.”

Liturgical Reformation

Before Joshua could conquer the land of Canaan militarily, politically, and culturally, Abraham had to conquer it liturgically. Abraham toured the land of Canaan, building altars, places of worship, which laid the foundation for the conquest to come. Liturgy is the basis of dominion. The key to cultural transformation is liturgical reformation.

Pastor’s Job

The fundamental job of the pastor is to prepare his people to face death and the judgment that follows.

MAGA

America will never be great again without great churches.

More specifically, America will never be great without great churches, singing great hymns and psalms, hearing great biblical sermons, enjoying great fellowship within the body, following the leadership of great elders who truly shepherd the flock wisely, and doing great works of service.

Want to make America great again? Make the church in America great again.

Political Theology

Criteria for Political Theology

Here are my criteria for a political theology:

1. It must incorporate special and general revelation, since biblical law and creational law were designed to work together. Special revelation is the lens through which we interpret nature, but God never intended either form of revelation to stand alone (e.g., special revelation was given even before the fall). The scope of Scripture is comprehensive: all of Scripture is for all of life. But Scripture should be supplemented and complemented (of necessity) with what we glean from nature/natural revelation.

2. It must honor the comprehensive lordship of Christ over all nations and all of life (Psalm 2, etc), with the goal of producing Christendom (Christian civilization) comprised of fully discipled nations (the Great Commission). In a fallen world, the fulfillment of the Great Commission is necessary to the faithful fulfillment of the Creation Mandate.

3. It must respect the central role of the church in history and society, including the church’s mission to disciple the nations.

4. It must honor the legacy of Christendom, including the common law tradition and its offshoot in classical liberalism (while correcting the worst features of classical liberalism). Classical liberalism in its origins reflected both Christian and Enlightenment influences. It eventually became a rival to the gospel and to the church as an alternative ecclesiology/sociology, but it does have some features fully compatible with a biblical political theology that should be preserved.

5. It must respect the role of marriage and family as foundational to fulfilling the creation mandate. Marriage as ordained by God shoud be encouraged and defended. Children should be raised and educated covenantally.

6. It must respect the providential role God has given to nations and empires. National identity is recognized in Scripture which means patriotism (love for one’s fatherland) is good, though like all loves it must be regulated by Scriptural teaching (since nations can also become idols). At the same time, there are global empires in Scripture that operate with some degree of divine sanction, so not every feature of globalism (in the sense of empire, or colonization) is to be rejected in every case.

7. It must respect and protect economic freedom. Markets should be, in principle, both free and limited. To be truly free, markets must operate within a moral framework. Further, markets are not absolute, and can be subordinated to other interests at times, particularly since there is no possibility of genuinely free (and fair) global market at present.

8. It must respect and apply the just war tradition. One of the fundamental functions of civil government is protection of the people. A strong military discourages other nations from being aggressive and thus serves the peace. I’ve thought of different names for this combination of convictions – something like “missional theocracy” or “ecclesiocentric liberalism” but nothing has really stuck. There is more to say — this is only a rough sketch — but any biblical political theology will have to incorporate these features.

Secular nations as monoracial

A secular (or non-Christian) nation must be basically monoracial because it has no way to create peace between different racial groups. All it can ever envision is racial war and conflict between different groups. Nations that have nothing more than flesh (cf. the Pauline sense of the term) will always produce the works of the flesh. They cannot do otherwise. A nationalism of the flesh has no real options. You cannot make non-Christians of different races get along; non-Christians even of the same race struggle to get along. Racial identity politics is a cope in a multiracial non-Christian nation.

Christian nations have the work of the Spirit in their midst so they have options. Christian nations can learn from the ethnic and racial peace the gospel created in the communities of the early church (eg, Ephesians 2, Acts 13, etc.). Christian nations have a way forward. Christian nations produce a coherent culture into which Christians of other ethnicities and races can be assimilated. This does not mean Christian nations become borderless; it does mean they can be wisely hospitable in ways that non-Christian nations cannot.

America has never been as thoroughly Christian as we should have been but the intensity of our present crisis is largely due widespread apostasy into secularism.

Racial Identity Politics

You cannot defeat racial identity politics with more racial identity politics. All racial identity politics can do is produce the nihilism of Nietzsche’s will to power. It will devolve into the all the worst features of democracy that our founding fathers warned us about, including the tyranny of mob rule. Racial identity politics is the politics of anger and resentment; it cannot produce the righteousness of God.

Union with Christ

United to Christ by Faith

When you are united to Christ by faith, his righteous status is your righteous status, his vindication is your vindication, his life is your life, his story is your story, his future is your future, his security is your security. You are guilt-free and shame-free in Christ. You have a clean past because of his promise of forgiveness and a glorious future because of his promise to come again.

Federal Vision

Federal Vision debate heating up

Since discussions of the so-called Federal Vision are heating back up, I figured I’d give a quick, short summary of the key emphases of FV:

1. Creation is gift. This means there is no nature/grace dualism in the Bible and no merit theology in the Bible. Everything is grace. Grace is always already there. There was no covenant merit in the Garden of Eden; even if Adam had obeyed God and received further exaltation, he would have been obligated to say “Thank you” to God. This does not mean we cannot make distinctions, eg, common grace vs redemptive grace. But everything is gift. That’s the starting point.

2. Union with Christ is the gospel. This has implications for how we understand imputation (transfer vs shared verdict), ecclesiology (to get the benefits of the head you must be part of his body), and sacraments (since baptism and the Eucharist have to do with union and communion with Christ), etc. There are no benefits apart from union with the Benefactor. We cannot have any of Christ’s redemptive blessings without having Christ himself. Our whole salvation is contained in him. Of course, we are united to Christ by faith alone.

3. The covenant promises mean the children of Christians are Christian and should be treated accordingly. God says, “I will be a God to you and to your children.” The covenant promise determines our children’s identity, how we educate them, how we discipline them, how we nurture them, how we include them in the life of the church. FV was all about the children.

More could be said about liturgy, typology, and other particulars, but these three things are the gist of it, especially against the backdrop of the way Reformed theology is done in America today.

American Church history

Comment on the Great Awakening

One of the great tragedies in American history is that the Second Great awakening almost entirely decimated the public and cultural influence of Calvinism on our nation. Revivalism replaced Scripture with experience/emotion, divine sovereignty with human free will, a high church ecclesiology with the parachurch, liturgy with revivalistic techniques, psalms with silly praise songs, and a properly ordered hierarchy with egalitarianism. America has really never recovered.

Calvinists themselves were somewhat to blame for the shift, especially since their church planting efforts could not keep pace with westward expansion. In the early 19th century, a Methodist revivalist preacher said something like, “We Methodists are lighting the world on fire while the Presbyterians cannot even strike a match.” There was some truth to that.

Evangelicalism

Evangelicalism was a twentieth century movement that was supposed to correct the anti-intellectualism of fundamentalism and bring greater respectability to the Christian faith. Has it worked out?

Obviously the evangelical movement has lacked courage and conviction, but has it solved the anti-intellectual problem? Mark Noll wrote his book “The Scandal of the Evangelical Mind” to lament that there was no evangelical mind. In other words, evangelicalism has given us the worst of both worlds. It has not maintained the gritty courage and dogged biblical fidelity that characterized fundamentalism. But it has also failed to develop a robust intellectual culture that could push back against modernity’s rationalism. Instead, evangelicalism has become obsessed with relevance and respectability, which has allowed it to be steered further and further to the left as it chases the Overton Window and tries to look cool and winsome in the eyes of the its cultured despisers.

Christian Living

Emotions

Our culture needs a much better understanding of emotions.

Only weak people get “triggered.” If you describe yourself as “triggered,” you are advertising your emotional immaturity and instability. Mature people can control their emotional impulses and reactions because they are emotionally resilient. They are not passive towards their emotions; they work to sculpt their emotions into a Christ-like shape. The do not let their emotions run wild; they tame and direct their emotions.

Do you submit to your emotions or to God? Or to put it another way: Do you submit your emotions to God, or let them function autonomously? Either God will rule your life or your emotions will rule your life.  Lack of emotional control kills relationships. If you have unregulated emotion, you need to realize you are emotionally vomiting on other people. It’s disgusting. The world will tell you that your feelings should always be validated by others and no one can tell you how to feel; on the contrary, your emotions should be evaluated (rather than validated) and God in his Word has commanded you to feel certain ways in certain situations. Train your feelings to obey God, to bow before his Word. When it’s time to rejoice, rejoice. When it’s time grieve, grieve. That’s what Jesus did.

One of the best gifts you can give your children is being a well-disciplined, emotionally regulated mom or dad. I’ve often paraphrased the gist of Edwin Friedman’s work as “In order to lead, you have to be the calmest person in the room.” This applies to mothering and fathering. Far too many parents lose teachable moments and undermine the effectiveness of parental discipline by not staying emotional controlled when their child is disobedient. If you lose your cool when your child sins, you are the one really in need of discipline. If you are undisciplined, you really cannot effectively discipline your own child. You are going to have to fix yourself first. Good parents are panic-resistant and anxiety-resistant; they parent out of faith, not fear. They can train their children because they have trained themselves.

Photo by Andrew Neel on Unsplash

Read more

Mariann Edgar Budde has been playing the role of Bishop at the Washington National Cathedral since 2011. The incident proved what I call the JBJ principle. But before elaborating on the principle, let me summarize the incident:

The President and Vice-President, their wives, and a large portion of the new Trump administration sat there through the torture of an Episcopal Service that combines the best of idolatry with a funereal liturgy.

I say that as a fanboy of the Book of Common Prayer. But let’s be honest, there is not much left of books or prayer in the Episcopal Church. The “so-called Bishop,” as Trump adequately expressed, urged the president to defend the leftist causes that have gotten us into this madmaxness of history. She petitioned the president to protect the plight of illegal immigrants, LGBTQ adherents, and other causes.

JD Vance offered us his “Jim” look at the conspicuous abuse of common-sense. Pastors should speak politically, but the fundamental problem with Budde (insert pronoun) is that she lacks the DNA of priesthood. She was born the sex from which no priesthood stems! And that is problem numero uno. The second problem is that the president was trapped. He was compelled to hear drivel from the ass’s mouth.

So, now we begin to see the JBJ principle in action.

Jim Jordan stated that truth must be the starting point of the three great virtues of goodness, truth, and beauty. It is better to have truth than the beauty of the National Cathedral. It is better to have truth than to stare into the eyes of an elderly woman who specializes in travesty and error. It is better to have truth surrounded by white, unadorned walls than to sit in the synagogue of Satan, no matter how adequately adorned it may be. Pretty tombs only hide decay.

Donald J. Trump, a man who does not claim King Jesus, is still imbibed with sufficient common grace to see falsehood.

We can only pray that in 2029, our next Republican President can sit under the tutelage of wisdom instead of the pulpit of terror. Perhaps we may have truth and beauty and goodness joined together in a sacred assembly.

Read more

The joy of the Trump inauguration stems from eleven elements:

1) The deleterious effects of Biden’s policies coupled with his mental decline.

2) The Democrat’s intentional pursuit of derailing Trump’s candidacy throughout the last two years.

3) The awakening of powerful voices to the destructive nature of woke ideologies creating fruitful alliances possibly never seen before in American politics.

4) The overwhelming election night of Donald J. Trump signaled a clear desire to move towards national conservative policies.

5) The Church’s renewed interest for the good of the city.

6) The mandate to undo the destructive DEI agenda within various institutions.

7) The failed European project of open borders.

8 ) The Vice-Presidency of JD Vance, who stands as a clear runner-up for 2028.

9) The removal of various roles/voices within the government and the innovation of DOGE as an economic gatekeeper against waste.

10) The distinct return to an “American First” philosophy.

11) The kindness of Jesus Christ in preserving our great nation!

God bless the 47th President of the United States of America!

Read more

The question of what it means to be a Jew or Israelite touches upon deep theological and covenantal themes rooted in Scripture. The Old Covenant (OC) provides the foundational framework for understanding the identity of the people of God, while the New Covenant (NC) in Christ redefines and fulfills these realities. Through an examination of the covenantal history and its fulfillment in the church, we can discern the evolving identity of Israel as God’s people.

The starting point of Israelite identity is the covenant God made with Abraham. While Abraham fathered both Ishmael and Isaac, only Isaac was considered the son of the covenant. Both sons were circumcised, but the covenant promise was specific to Isaac (Gen. 17:19-21). Circumcision marked inclusion in the covenant community, but this physical sign was insufficient on its own to secure the covenant blessings; faith and divine election determined true membership.

This distinction highlights a fundamental principle: covenant identity in the OC was never purely biological.[1] It was a matter of divine promise and faith, evidenced by God’s sovereign choice of Isaac over Ishmael. Even within Abraham’s household, circumcision extended to male servants, yet these individuals were not considered full heirs of the covenant in the same way Isaac was (Gen. 17:12-13, 23-27).[2]

The OC allowed Gentiles to join the covenant community under specific conditions, demonstrating that Israel was not an ethnically exclusive entity. A Gentile could become part of the covenant if they:

1. Belonged to the household of an Israelite (Genesis 17:12-14).
2. Embraced the faith of Abraham (Exodus 12:48-49).
3. Waited three generations if they were Edomites or Egyptians (Deuteronomy 23:7-8).
4. Waited ten generations if they were Ammonites or Moabites (Deuteronomy 23:2-3).

Tim Gallant aptly summarizes this dynamic by observing that Israel had “soft edges” to its identity.^[3]Gentiles could enter the covenant community and even become Israelites through circumcision and faith. However, these “soft edges” also had limits. Not all circumcised individuals were Israelites – Esau and Ishmael, though circumcised, were not part of the covenant people. Conversely, those who forsook circumcision were cut off from Israel, underscoring that covenant status was contingent upon obedience to God’s commands (Gen. 17:14).

The covenant shaped Israel into more than a religious community – it forged them into a family, tribe, and eventually a nation. Over time, the covenantal framework intertwined with biological lineage, so much so that Paul could refer to Israel as his “kinsmen according to the flesh” (Rom. 9:3). While Israel retained an ethnic core, their identity was never reducible to ethnicity alone. Covenant membership had a biological dimension, but it ultimately rested on faith and God’s promises.

Read more

Happy Epiphany!

It doesn’t have the same ring as “Merry Christmas” or “Christ is risen!” but Epiphany carries significant repercussions for our Christmas and Easter theology. In some sense, Epiphany is the key that unlocks both classic Christian festivals. Epiphany secures the triumph of Jesus’ life and mission.

In Epiphany, we celebrate the “manifestation” of Jesus to the Gentiles. When the Magi came to give him gifts, they gave him gifts as a foretelling of the great gift the Son will give the Father at the end of history (I Cor. 15:24-26). When Christ returns, he returns with the kingdom as a gift to the Father. Jesus receives gifts, but he is the great gift-giver of history (Eph. 4:11-13).

Jesus introduces himself to the Gentile world as a fulfillment of Simeon’s song. He is a light to lighten the Gentiles and the glory of Israel (Matt 2:1-12). Jesus’ entire ministry is a ministry of gift-giving, which culminates as his body is given for his people (Lk. 22:19). Indeed, gift-giving is a crucial component of the revelation of Jesus to the world.

We can be sure of the fulfillment of the Great Commission (Matt. 28:18-20) because Epiphany’s gifts to Jesus are gifts that will be dispersed among men. Jesus is the unfailing gift-giver to the nations. He has never failed to provide for his people. He promises to be a “light to lighten the Gentiles, and the glory of thy people Israel” (Luke 2:32).

For the Christian, Epiphany signals a season of discipleship through gift-giving rituals. The entire biblical premise of sanctification entails a life of exchanges (my life for yours).

Christians are called to think through their ordinary rituals and adjust them accordingly to reveal Christ’s work to the nations. We can consider three questions to build a gift-giving environment in our homes and churches:

First, how can my home be a gift of refreshment to my children and those who enter it? Have I made my house a house of prayer? Is it perfumed with the aroma of heaven?

Second, how/what are my daily habits? In what ways are those rituals bringing life to my own soul and those around me? Am I refreshing my spirit to refresh others in the hope of the Gospel?

Third, how am I being an ambassador of Jesus in my endeavors? How is my private and public life sharing the mission of Messiah to the world? Is my life manifesting glory in my community?

Epiphany means to make known what was hidden. Christ’s presence was a mystery to the Gentiles, but now his life is made known to the nations as a babe and as the Creator of the cosmos.

Epiphany summons us to wrap our lives as gifts to those around us and to be constantly on the lookout to give of ourselves to others out of the abundance of gifts we have received from Christ, our manifested Lord.

Read more