this is impossible; such practices are deeply rooted in Eastern religions. Such a lie is simply meant to ensnare the unsuspecting in an ultimately unhelpful and spiritually harmful exercise.
How did Western culture move from the Lord’s Prayer to Eastern Meditation? Two basic things: a) as many Christian churches became nominal and prayer became lifeless people sought for an alternative to meet a most basic human need, and b) during the 60s, and through the influence of groups such as the Beatles, the West was introduced to Eastern Transcendentalism, or the practice of meditation. This fit very well with the reactive Hippy years.
Now meditation is now wrong, it just depends on how we define it. Eastern meditation involves “emptying” whereas Christian meditation involves “filling.” Both are aiming at peace but only one can achieve true and lasting peace. Christian filling produces a peace that comes from getting right with God through belief in the Gospel, a peace that comes from asking God to fill you with more of His Spirit, a peace that comes from seeking forgiveness, knowing Him, and bringing your deepest longings and needs before Him, a peace that comes from worshipping Him in thanksgiving. Christian meditation is the exact opposite of Eastern meditation. Likewise, when Scripture speaks of meditation, we think or ponder upon God’s character as revealed in His word; we meditate upon Scripture, its meaning and application (Josh 1:8).
In Lk 11 Jesus told the story of a person who had a demon cast from them, yet the troubling sequel of how, “finding the house swept and put in order,” that demon went and found seven of its nastiest friends and returned! (Lk 11:24–26). I’ve often likened this story to the ejection of nominal Christian in Canada and its replacement with many false religions more dangerous than the falseness of nominal Christianity. More specifically, if we meditate and let our mind “float,” “drift” and be open and free, what spiritual force are we opening ourselves up to be filled by (other than the living God)!
Rather than following the CAA article’s 5 steps, allow me to recommend 5 better and biblical steps:
 Nigel Scotland, The Baker Pocket Guide to New Religions. (Grand Rapids, MI: Baker, 2006), 193.
Recently our small town has become host to, not one, but two pot shops (and also boasts a grow op)! Additionally, in visiting someone in the community I came across their legal limit of marijuana plants growing on the deck. Canada is truly going to pot.
Aside from critiquing the fact that the government is promoting this and yet also promoting not smoking and other contradictions (such as the argument that legalized marijuana would get rid of the black market), what shall we make of Christ and Cannabis as Christians, are they compatible? As a general statement, NO! I can think of at least 7 basic Biblical principles:
1. Delight and Idolatry
The Bible resounds that we were made to enjoy God. To find ultimate enjoyment, or delight, in anyone or anything else is idolatry, the worship or enjoyment of someone or thing other than God. Certainly this does not mean we cannot enjoy lawful and good exercises but arguably (see below) substances don’t fit this category, and what is more so, they are consumed purely for the purpose of getting a ‘high.’ If we knew the Lord we wouldn’t have need of such a high and so at its very core people seek it out for idolatrous spiritual reasons rather than rejoicing in the Lord.
2. Upon Whom Do You Trust?
The Bible likewise resounds with the call to faith, to trust in the Lord and His word. Those who use substances are placing their trust in a substance to meet their deepest and spiritual needs and not the Lord.
3. Dominion and Lordship
The Bible, again, is very clear that Jesus is Lord. He is our creator, we’re meant to love and serve Him. The addictive nature of substances means that our lives come to be under another power (the substance) rather than Christ.
4. Loss of Control
The high received by substances comes at the expense of one’s mind such that we lose self-control, something which the Bible says we are to be vigilant to maintain. This can lead to other sins, which is why the Bible prohibits drunkenness for example.
5. Harm to Bodies
We were created in God’s image, given our whole person (including our mind and bodies) to be stewards of (not to mention our finances). Being ungodly stewards is therefore sinful. Further, if we are a Christian, as we are united to Christ, to smoke pot would be to make Christ a pot smoker Himself! Not only does smoke harm our lungs it also harms our brains. Studies have shown how progressively the brain dies as one smokes marijuana.
6. Seek Goodness
The Bible commends us pursuing things that are noble and good and lovely. Smoking something that smells like skunk, not to mention the other negative spiritual and moral outcomes, surely doesn’t qualify here.
In Scripture we’re called to live above reproach and not associate with questionable company. Cannabis, however, has a long and present history of being associated with the morally questionable to the outright dangerous (like gangs). It is a portal into darker things.
Whether a non-Christian or a Christian there is ample evidence why you should put a lid on pot; Christ and Cannabis don’t mix; nor should Cannabis be legal in Canada.
In my short life I’ve moved five times prior to being married and eight times since being married. This has meant living in four distinct areas of the province of Ontario and also a five year period overseas.
Two locations, more than the others, helped me to know what it meant to be an exile, and also the Christian’s call not to be of or love the world.
Living in England, as similar as it is to historic Canada, and as much as I fit within its culture, there was also, as a resident, the reminder that I was an exile. Every time I spoke was enough to indicate that I wasn’t from there (though the more time I spent there the more my accent did change, then people thought I was Irish or Botswanan!) and the privileges of a citizen that were not available to a resident meant that no matter how much I felt a part of the culture I didn’t belong.
Second, having spent time overseas and then moving back to my native province, yet after considerable and rapid liberalization, the very province I returned to didn’t feel like the province I had known.
Through these experience I’ve learned a lot about living as an exile and how worldliness is sin.
1 Peter is addressed to the “elect exiles” (v. 1). Election is a reminder to these believers of their assurance in Christ; exile that this world is not their home, their citizenship is in heaven (Phil 3). Christians are aliens, living in this world but not of it, instead ambassadors of Christ’s heavenly kingdom, to be captivated by our allegiance to its King and His values.
The tension we feel between our heavenly values and the world’s values serve as an ever present reminder of our other-worldliness.
All of Scripture resounds with the call for the Christian to fix their eyes on Jesus (Heb 12:2; Mt 5:6, 6:33; Col 3:1–4). We are to cling lightly to this world and highly esteem instead eternal things.
If we love the world we will be sorely disappointed. If we love the world too much we may indeed show we’re not of Christ but it:
15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world—the desires of the flesh and the desires of the eyes and pride in possessions—is not from the Father but is from the world. 17 And the world is passing away along with its desires, but whoever does the will of God abides for ever. (1 Jn 2:15–17).
So, may we remember that we are exiles and aliens and love our Kingdom and King vs the age in which we presently live.
Render to Caesar the things that are Caesar’s, and to God’s the things that are God’s.
—Jesus (Mk 12:17)
Gratefully, in our region at least, we’ll be able to lawfully gather together as Christians again this Lord’s Day. My heart goes out to those brothers and sisters for which this won’t be the case (and the prospect that the entire province might face yet another lockdown in some future 3rd wave).
What is curious, however, is that schools in Grey-Bruce returned to in person learning on January 18; many other regions of the province returned on February 8 and schools in the GTA returned this week, February 16; all before churches being able to reopen (or in some cases without them being with a prospect of opening). In Grey-Bruce that means schools returned to in class teaching 5 weeks before churches have been allowed to reopen. What is curious is twofold: a) the logical inconsistency in this approach and b) the apparent apathy of the Government to places of worship.
Note 1: I sympathize with the mammoth task Government has in dealing with a pandemic and the pressures this puts upon them. This is not intended to be a gripe but a constructive conversation starter.
Note 2: Throughout the pandemic I have, personally and as a Christian leader, sought to model and exhort Christians and all people to cheerfully submit to the Government. We have also been open about praying for our leaders. We want to be good witnesses (1 Pet 2:12). While I believe in the command to worship, I likewise believe in the command to submit to the government and love our neighbours, something which a pandemic, I believe, calls us to in the name of public health; to grievously and temporarily pause large worship gatherings in favour of alternative forms (online, small groups, etc). However, I have not been without my reservations of Government policy, which I have expressed to the appropriate authorities with charitability. Yet, compliance does not mean disengaging critically. In fact, democracy dies when its citizens fail to engage and when its politicians fail to listen. Most Christians think there is a line in the sand on these matters somewhere, but it can be difficult to determine exactly where it is. Could the issue of schools and churches be a legitimate marker? Put another way, would this inconsistent Government approach pass from the realm that justifiably requires submission to one that justifiably requires obedience to the “things that are God’s”?
Firstly, the act of opening schools (and some businesses) yet not churches is one logical inconsistency in the Government’s approach. The interests of some commercial and educational interests seem to be ahead of places of worship. Now, I believe people need to eat and work and learn, but the Government needs to be consistent in these matters and help people—through media—understand their actions. This builds trust.
Returning to schools and churches, both important places in local communities (churches often preceding schools in the formation of our country); how is it that schools that host hundreds and hundreds of children and staff, meeting together in one location 5 days a week, can reopen when churches (at 30%) of say dozens and dozens of people meeting in accordance with Government guidelines predominantly once a week must remain (or did remain) closed. If it’s unsafe to reopen, let there be restrictions. If it is safe for schools to reopen, why not churches? See the inconsistency? Why does this exist?
To me the simple answer is religious apathy or a disinterested ambivalence, even if it is arguably passive rather than active. This is something that should be a cause for concern regardless of whether you are a person of faith or not.
In both lockdowns I have perceived that the Government has held a disinterested ambivalence toward places of worship. This is partly because “religion” is such a complex area of society that the Government finds it difficult to provide a catered approach. It’s also largely because the Government, like much of society, has embraced a horizontal naturalism in which religion, particularly the Christian faith, is not real and so comes second behind more real matters like business and education. It is also because, culturally, classic liberalism which championed individual rights is being replaced by the philosophy of neo-liberalism that champions the rights of one group over another. This is why places of worship are treated inconsistently, they lack a priority in Government eyes. (Yet churches remain important centres where millions of Canadians find meaning and hope; necessary things, especially in a pandemic. See the Halo Project for more on the economic benefit churches bring communities).
While I speak the language of Scripture, allow me to speak the language of Government, the “Canadian Charter of Rights and Freedoms (1982)” (click here to view).
Religious gatherings, as the Government calls them, are not optional or something Christians just do. A Christian’s faith in Jesus Christ, central to which is fellowship and corporate worship, is fundamental to who we are. It is not a mere option or something we do like playing soccer or attending the cinema. The Charter 2.a recognizes this by describing freedom of religion (including assembly, 2.c), along with conscience, as not just any right but the most fundamental ones. The freedom of religion and conscience is the number one listed right in the charter.
I realize that the Charter likewise lays down where these rights can be temporarily limited (section 1 and 33), however, this must be justifiable so. I recognize that a pandemic qualifies for a temporary limitation; however, consistency of approach is central to validating the necessary nature of the limitations put in place. If it is deemed safe for schools to reopen (hundreds x 5 days/week, not a fundamental right) but not places of worship (where dozens and dozens gather predominantly once a week, and which is a fundamental right) then to me and many others, there is an inherent inconsistency that seems to abrogate the temporary limitation of the right put in place by the Government. In other words, favouring education over places of worship is not only logically inconsistent, it not only displays apathy, it is dangerous to our fundamental Canadian freedoms.
Why is religious apathy dangerous? Because our Government is supposed to be a champion of our personal liberties, chief among them being freedom of religion. The neo-liberal shift to privileging certain freedoms over others, as evidenced by this subject, should not only concern people of faith, particularly Christians, but our neighbours. An erosion of freedom of religion and of conscience toward one group (places of worship) is a destabilization of the freedom you enjoy; might you in some way be on the receiving end of this trend in future?
What can you do?
…you will know the truth and the truth will set you free.
—Jesus (John 8:32)
Someone recently sent me a quote attributed to George Orwell, “The further a society drifts from the truth, the more it will hate those that speak it.” This got me thinking.
If you were like me you had to read one of two books (or both) in high school, George Orwell’s Animal Farm (1945) or 1984 (1949). In these books Orwell showed both insight into wartime totalitarian regimes (Nazi Germany and Soviet Russia) and also great prescience, forward thinking, as he warned of many dangers to personal freedom that such regimes, and their way of thinking, were liable to cause in the future. Evidently, Orwell didn't believe society had seen the end of such tyranny.
Animal Farm is about the animals of a farm that revolt against their farmer and establish a commune. In the end this communist experiment goes awry as power is centralized with the pigs. The slogan that had begun, “All animals are equal,” degenerated into the most famous line in the book, “All animals are equal, but some are more equal than others.”
1984 is a story of a distant time (in the past now!) in which a utopian society had been produced through centralized control under the guise of offering “freedom.” Newspeak, Doublethink, Big Brother and the Thought Police are all key words that give a window into the control that existed within this "utopian" totalitarian society. As the main characters begin to think for themselves they yearn for true freedom.
Classic liberalism championed the freedom of the individual as created in the image of God (Gen 1:27, and thus was a predominantly influenced by Christianity). This was the basis of modern Western society—a secular freedom as close to real freedom that one can arrive at apart from Christ—but which is now under attack by a creeping new influence: neo-liberalism (or neo-Marxism), that privileges the group against the individual and seeks to exert coercive influence against any that would oppose its worldview.
Let’s think about the wisdom of Orwell and apply it to today (i.e. where can we see seeds of his critique in society at large? [btw- this is no attempt at a conspiracy theory!]).
What similarities do we find in our present culture?
As post-Christian society becomes further unmoored from its foundation in Christ, Christians will be called to speak the truth in love, and will often bear the brunt of hatred as a result.
But individual freedom and the pursuit of truth aside (as important as those are), is not what Jesus is getting at in Jn 8:32. He is saying we are actually all spiritually enslaved to sin but that He came to offer the greatest liberty, freedom from it and the ability to follow Christ and live the good life we were created to live. Jesus is the truth, not only the ultimate reality but true and good. We are false and sinful. He came not only to live out a true life, but to die for our falseness so we might live truly. He calls us to believe in His truthfulness, so we might be restored and walk in the truth ourselves.
Thanks George, but thank you most of all Jesus.
 I couldn’t find the original source but this certainly sounds like Orwell, and even if it isn’t is still a helpful quote.
 Orwell was a nominal Anglican (at best). Yet, it is striking how this quote bears a Gospel semblance. Jesus spoke a similar truth concerning what He was hated and why His followers would be likewise hated in Jn 15:18.
The crowd, the media, pressures people to abandoned independent thought, and through fear, make them conform to their program. That is what lies behind virtue signalling.
Virtue signalling, a buzz word these days, is when you go along with the flow, not believing it to be true, but accepting or giving lip service to it, so that you do not face its wrath or intimidation.
But this is so very dangerous, to go along with something you don’t believe in simply out of the fear of public reprisal. This is how Nazi Germany developed, with too many Germans fearing taking a stand and so becoming virtue signallers for the safety of their families, economic benefit or continued social standing.
An old county song I recall from my youth had this poignant line, “you’ve got to stand for something, or you’ll fall for anything.”
Biblically, that something ought to be what God has said is true. In grace, we need to pray that as Christians we would have the boldness to speak the truth; that He would give us the courage to stand with the Lord in faith and not go along with the world in fear.
So many men of women of the faith from the Bible and history come to mind when I think of this, however, one verse strikes me, “Be watchful, stand firm in the faith, act like men, be strong.” (1 Cor 16:13)
May we be radiant signals pointing people away from the world and to Christ!
Names being changed, statues being toppled, all a result of Cancel Culture. What is this?
Cancel Culture is the belief that anything that does not align with “modern sensibilities” or your view or ideology generally, must be cancelled, gotten rid of, purged, forgotten, if we are to liberate ourselves and create the world we desire to live in.
If he/she/they were slave owners, traditionalists, “homophobes,” etc, etc, they have no place in the remembrance of society, they must be cancelled.
From a historical perspective, Cancel Culture is troubling because it seeks to erase history and tell a different tale rather than recognize it, learn from it, understand it as part of your story and move on to new chapters of that story.
Politically it is disconcerting because this is the same strategy employed by Authoritarian and Communist countries. Identify the story that stands against your story and power, and cancel it. Those who used to be traditional liberals and moderates are more and more embracing what their very movement used to stand against.
Spiritually, however, Cancel Culture is most distressing for it foolishly believes that people are perfect. Reality check: if you look hard enough into any past or present figure—and even figures from your own group—you are going to find something nasty you could dig up. Why? Because no one is perfect (Ps 14:1a, Ro 3:10), we’re all sinners (Ro 3:23), even amongst the righteous we will not find one example of someone who never sins (Eccl 7:20).
Seeking to cancel our sin doesn’t change the reality. Instead we ought to recognize it and learn from it; to learn the chief lesson that if we want to become the person God desires us to be we need to ask him to cancel (to forgive) our sin—the shadiness of our past and present—and give us new life by His Spirit.
There was ever only perfect man, Jesus, and He was hated and killed for being perfect, yet He couldn’t be cancelled. He rose from the dead, is ascended into Heaven and calls on people to look ahead, look up, look to Him, if they desire a better life and future.
Black lives matter.
Of course they do! Though Christians may hold a patriotic view of their ethno-culture there is no room for nationalistic racism on two grounds: a) all humans have been made in God’s image and so are therefore worthy of respect and value, and b) in relation to slavery, which because of 16th–19th century slavery Africans became linked to, there is likewise no place as Rev 18:13 says that when Babylon (a picture of the corrupt powers of this world) is overthrown, there will be no more slaves, thus Christianity should not support slavery of any form.
All that said, what of BLM, a movement begun in 2016 and now an international network (though not a group that is the voice of all Black people and thus not a homogenous)? You can find out more about them on their website. As trendy as BLM has become in society and amongst the media—you can even buy their merch!—there are a number of concerning elements in BLM that should cause Christians to be warry of it, indeed to take no part in it (instead finding other ways to promote anti-racist causes of justice and to fight modern slavery).
Just a few include:
Beloved, do not believe every spirit [or new and popular movement], but test the spirits to see whether they are from [or of] God… (1 Jn 4:1a)
No I’m not referring to some sexual sin, or any other matter Christians can sometimes be silent on, but the sin of spiritual laziness or slothfulness, historically known as acedia, a sin which is rampant and largely unaddressed in contemporary Church culture.
In Cover to Cover we’re in the period of the Kings, which is characterized by this roller coaster of spirituality, sometimes a nearness to the Lord and the associated blessings and sometimes a departure from him and the related consequences.
As a pastor, zealous for the honour of the Lord, desirous that His people would glorify and enjoy Him, and that others would be led to do the same, it pains and even deeply grieves my heart when I see the sin of acedia in the world, but especially when it creeps into the visible church.
A past sermon on the ant in Proverbs 6:6–11 (July 27) taught us the vital spiritual lesson of Christian industry. The ant is our teacher on industry, initiative, purpose, and ultimate satisfaction or reward in our work. Like our Creator we were created to create. Like our God who is Spirit, we too are designed to be spiritual. Are we busy about our souls and winning and nurturing the souls of others? Do we have to be told, prompted or reminded to seek the Lord? Is He the sole purpose of our life? Are we storing up treasure in heaven? If we are like the ant—spiritually speaking—we will answer a hearty, “Yes.”
Do we take advantage of the spiritual means of grace that He has provided His people and Church?
Acedia is quite possibly the greatest sin of our age, yet its unspokeness makes it all the more dangerous.
If the seeking or worship of the Lord is our great call then not to be zealous in that pursuit, to not love Him with all our heart, soul, mind and strength is indeed criminal and injurious to our soul.
Oh the joy that Christ has in store for His people if they would but, in faith, be spiritually industrious! Acedia breaks my heart every time I see an instance of it; yet to the contrary, when I see spiritual industry my joy is made complete for the joy the other knows through their obedience to Christ's promises and commands.
If you are zealous for the Lord would you please join me in making the Psalmist’s prayer your prayer:
Will you not revive us again, that your people may delight in you? (Ps 85:6)
 From the Greek, an inert state without pain or care.
 A means of grace is a way that God has appointed through which, when trusted in faith, the believer derives His unmerited favour, or untold spiritual benefits.
In this wider series we’ve been exploring the nature of the Church and membership in it. This post seeks to answer the following question: if church membership visibly expresses my invisible membership in the universal church, should my membership be of a geographically local church?
*Note: I am writing this post in response to someone who lives in a community without an evangelical church about my views on being a part of a local church. This post comes from my heart. It in no way seeks to drive away our own members who travel nor compel members of other churches who are closer to our church than their own to switch their membership. It is, rather, an expression of an ideal which I believe has Biblical support and which I wish Christians near and far would seriously consider as their approach to membership for the bolstering of the local church’s witness.
Nowhere in the Bible is there a “thus saith the Lord” verse to command us to be members of a faithful Gospel church within our own local community. There are, however, many principles and practical considerations, which if taken collectively provide a compelling case to this end.
Historically, until modern modes of transport made this possible, worshippers were constrained by geography to worship locally. Whether that was in ancient times or the 19th Century, one could only go as far as their feet or horse would take them (though in exceptional circumstances the faithful would travel great distances to be with fellow believers and worship). If you lived between churches then you had to make an informed decision. This, and sometimes demographics or denominational affiliations, is why historically there were many more centres of Christian worship.
But was this or is this question purely practical? I believe the closest Bible verse to a command on this subject suggest, “no.” Acts 1:8 says, “And you shall be my witnesses in Jerusalem [local], Judea and Samaria [regional and national] and to the ends of the earth [international].” Yes, this is a key structure in Acts regarding the outward spread of the Gospel. Yes, it is likewise a direct commission to the 11 disciples. However, indirectly it is still a command for missions which directs us to be involved in local missions, the chief vehicle of which is the local church.
Enter the automobile, which revolutionized so much in our culture, including the Church. Now if you were of this faith and order you didn’t need to worry about relying on another church or starting one in your community, you could just drive to the next. If you got in a fight with someone you didn’t need to be reconciled, you could just drive to the next town. If something didn’t suit you or you got bored at this church you could simply drive along to that church. Transportation enabled us to defy geography but with it we also succumbed to many temptations to put self ahead of the interests of the local church.
The American President JFK said, “Ask not what your country can do for you but what you can do for your country.” That quote may be changed to say, “Ask not what your church can do for you but what you can do for your church.” Churches are fundamentally not service providers but equipping centres for discipleship (and mission). I’ve even know some Christians to be so selfless they’ve collectively moved into a community with no church in order to reach it for the Gospel. We ought not to see the church as simply a service provider to meet our needs but to contribute to its spiritual vitality so it might bring a Gospel blessing to our community. Christians are inherently other focused just as Christ Himself was selfless. We honour the head of the body by doing what it best for the local manifestation of it.
Now, there are legitimate reasons to be part of a church outside of your local community: maybe there is no Gospel church; no church of your faith and order; maybe the local church is orthodox but dead (perhaps you could be the Lord is calling to fan its flame?); maybe your temporarily seeking to bolster another church; maybe language or ethnicity is an issue (perhaps you could learn the local language?). However, I know far too many Christians who travel past several Gospel churches to arrive at their church of choice, thus wasting time and resources that could be better spent elsewhere (it also means you cannot be as involved in your church in areas like fellowship, events, outreach, etc).
What might drive this? Well, rather than a principled commitment to the ideal of the local church what about the great ways of thinking that shape our society and which have sadly infiltrated the church: individualism, consumerism and materialism. The individualistic church seeker does what they want rather than what Christ is calling them to (Is there self-will, die to self; Is there conflict, seek to resolve it even if it may be difficult or uncomfortable). This feeds over into consumerism. The consumeristic seeker is driven by personal preference: that church doesn’t have good music (Is music all a church is about? Might you be called to use your gift of music to help that church?); they don’t have any children’s programming (Might your family be called to be the seed to help initiate a children’s ministry there?); It’s tradition, it’s my family church (While that’s wonderful, there are other ways to meaningfully support a church you have strong ties to); I’d have to leave my family or friends and make news ones (yes, what a joy—to meet new brothers and sisters in Christ that is!). The materialistic seeker likes to boast in how big or wealthy or physically beautiful or gifted their church is (Is this not pride knocking? May the Lord be calling you to devote your gifts and giftings to the support of some needy cause?).
Even though the Bible stands opposed to such “isms” in our culture, these alone are not the primary principle to illuminate this reflection. The foundational principle is Act 1:8 and how we can be part of Christ’s local mission if we’re not a part of His local body? I believe once a church has a sizable contingent coming from one community, we shouldn’t make our building bigger, but instead partner with other area Gospel churches to do a church plant (I dream of planting an evangelical church in Durham, Chatsworth, Flesherton (?) and Dundalk). If you don’t have a local church, ask your church about considering a church plant.
This is a vast subject and as such I cannot cover every consideration. It’s an area which may raise many questions and I hope will fuel further reflection.
If you feel led to relocate what should you do? First, tell both your Elders and the Elders of the prospective church about your considerations. Ask them to pray with you. It can be difficult to the present church in terms of tithes and offerings, rotas, responsibilities and friendships to simply up and move, so if a move is decided lay out a timeline that best serves your present church and enables you to transition to your local church. Slowly get involved in the local church; seek to maintain meaningful ties with the old. Let people know why you are doing what you are doing. Godly ideals are always laudable to follow so let’s love Christ by loving the local church.
Author: Chris Crocker
Pastor, historian and beekeeper.