Drippings from the Honeycomb
More to be desired are [the rules of the Lord] than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. (Psalm 19:10)
There are a lot of words and ideas in the Bible that are taken for granted. One such word in Christianese is ‘the Gospel.’ What is the Gospel (or Good News)? Before we get the Gospel out we must first get the Gospel right. As Paul warned the Galatians of “a different gospel” we must first note that there are false gospels (Gal 1:6). Often there is enough truth in these to make them believable. Some common examples include: As the RCMP used to train officers to identify fraudulent bills by memorizing the facets of a real bill, so too we must know the true Gospel because there are endless counterfeits. In this way we will always be able to identify other gospels. Our energy should be devoted to knowing the one true Gospel.
So what then is the Gospel? Gospel (original god spell, or good news in old English) comes from the Greek word euaggelion (εὐαγγέλιον). It is a proclamation, a message. In the Greco-Roman word the gospel was a proclamation of good news when a new King/Emperor was crowned, a son born to such a man, or a decisive victory won in battle. In the Jewish world the Gospel was God’s intervention to save His people, particularly in His promised Kingdom. Of course, in both cases, it was only good news depending on what you did with the message (c.f. 1 Cor 1:18; 2 Cor 2:15–17). Jesus is God’s King (“the Christ”) who broke into history to bring salvation for His people. Through His life, death and resurrection He won a spiritual victory over sin and death and hell and Satan. Charles Hodge said, “The gospel is so simple that small children can understand it, and it is so profound that studies by the wisest theologians will never exhaust its riches.” Paul defined the Gospel this way: 3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, (1 Cor 15:3–4). Mark spoke of the Gospel call that is closely associated with the Gospel (for every message must be responded to, positively or negatively): “repent and believe in the gospel” (Mk 1:15b). When we turn and trust in who Jesus is and what He has done, all the benefits the King won (forgiveness [Cross] and life [Resurrection]) are credited to us through faith; our relationship with God is restored and we enter into the New Covenant with Him. The Gospel is a message with a corresponding call to respond. The Church is called to publish these glad tidings universally and without discrimination. We need to get the Gospel right and then get the Gospel out. In the wider Christian world you will find varied views on Creation ranging from an historic six day creation to theistic evolution and everything in between. Certainly God as creator, creation ex nilo (out of nothing), the existence of Adam and Eve, a Fall, etc, are all primary views. “I believe in God the Father, maker of heaven and earth” the Apostles Creed says. However, is the how as important? How did God create the world? This—in my view, strictly speaking—is a secondary matter; yet nevertheless so indispensable to the Gospel that it borders on being a primary matter and hence worthy of our attention.
The absence of an historic six-day creation has at least 5 implications for the Gospel: 1. Is it reliable? Many treat Gen 1–11 as if it were pre-history, somehow in a different category to the rest of Genesis and in this way able to reckon Genesis with science. (Even though literarily those chapters are written in the same Hebrew narrative style; it’s all meant to be viewed as history). When Jesus spoke about creation in relation to His teaching on divorce He (the Creator) cited it as if the narrative were true, “He answered, ‘Have you not read that he who created them from the beginning made them male and female…” (Mt 19:4). If we want people to believe the rest of the Bible, including the Gospel, we must remain committed to the trustworthiness of its foundation. 2. The basis of the Gospel’s backbone (a biblical worldview). Every story stands or falls upon the story that came before it. Genesis answers questions of origins and lays the foundation for biblical doctrines. If you remove the story’s foundation you jeopardize the story itself. For example the 9 Cs have often been used to simplify the overarching story of the Bible: Creation/Corruption/Curse/Catastrophe/Confusion/Covenant/Christ/Cross/Consummation However if Gen 1–11 (even 12) are not real events in some meaningful way then this is all you are left with: Christ/Cross/Consummation The Gospel story then stands on shaking ground. 3. The impact on other fundamental beliefs. The Creation account, as we’re seeing more and more in our culture, matters for other fundamental Christian beliefs, most notably gender and sexuality. Both Jesus and Paul root their theology of gender and sexuality in Genesis. Churches most impacted by cultural views on these subjects also tend to have the most fluidity when it comes to their views of Genesis. 4. The origin of death. This is crucial. The Bible clearly says in multiple places that death came as a result of sin (e.g. Ro 6:23a). That can only be true if the narrative in Genesis is true. The moment you allow for an old earth you admit death before the Fall. The whole Gospel revolves around Jesus being the solution to death that resulted from the Fall that didn’t exist beforehand. 5. The first and second Adam. There are other theories as to how Adam was really the first man, however, how is Paul to be taken at His word that Adam was the father of all peoples (Acts 17:26) if in fact he wasn’t. Add to this Christ as the second Adam (1 Cor 15:45, c.f. v. 21–22) who through faith becomes our federal head so we no longer suffer from the effects of the first Adam. *** So questions of Creation are not simply a peripheral issue to be avoided because in our culture it happens to be controversial; with gentleness and respect we must insist upon its great Gospel significance. Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations... Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. We can over and under shoot in sports, hunting and when driving. All of these can be detrimental. What is more detrimental is when we over or undershoot in the presentation of the Gospel. What I mean is when we diminish the Gospel by limiting it or when we embellish it and so enlarge it; when we bring the question of the extent of the atonement into its proclamation. The Gospel is neither "Christ died for you," nor "Christ may have died for you." The Gospel is the Gospel, it does not depend upon the extent of the atonement. When this over/under happens, I confess, my neck twitches because of the biblical and theological imprecision involved, not to mention the unnecessary insensitivity it shows to Christians of differing beliefs (General and Particular)- can't we simply agree in the Gospel? Before we get the Gospel out, we must first get it right. Gospel agreement is foundational to salvation and Christian fellowship. Limiting It I have met and heard (both historically and present day) of those who only preach the Gospel to God’s elect, or refrain from offering the Gospel or calling sinner’s to repent for fear of preaching to the unelect. (Yet we show we are among the elect by believing the Gospel!). This paralyzes hearers from believing the Gospel because they are left wondering… It also reduces faith to a mere passive acceptance or realization that you are among the elect. Though the Bible speaks about election, NO WHERE does it tie it to the Gospel's proclamation. Enlarging It I have met and heard (both historically and present day) of those who preach the Gospel and insist, even base it solely or rest it heavily upon, the claim that Christ died for everyone (in a specific sense) or that Christ died for you (in a specific sense), and that all you need to do to be saved is to realize this. (Certainly there is universal value in Christ’s death and the Gospel is to be published to everyone). This often immunizes hearers from truly believing the Gospel because they think they’re ok because of Christ’s death or have an interest in Christ or passively "accept" Him vs actively trusting in the Gospel or think that belief is the same as mental assent (e.g. if you believe Christ died for you, you will be saved). Though the Bible speaks about the extent of the atonement, NO WHERE does it specifically tie it to the Gospel's proclamation. What then is the Gospel? Gospel (original god spell, or good news in old English) comes from the Greek word euaggelion. In the ancient world this was the announcement of a king’s victory. It was good news! Jesus is that King who through his life, death and resurrection won a spiritual victory over sin and death and hell. Trusting in His Gospel brings to the believer all of the benefits the King won. Its proclamation doesn't depend on the extent of the atonement and may be described as: *To self-realize is to become who you want to become through mental envisionment.
I recently came across an ‘interesting’ presentation of the Gospel. (Sadly it is all too common as a bit of research revealed and common knowledge attests). It may be said to be a presentation of the ‘self-realized Gospel.’ It goes something like this: [after a list of questions, including “Do you believe that Jesus is your lamb?”] “Did you give the right answers to these questions? Do you believe your answers to be true? If so, then the Bible says Jesus has paid the punishment for your sin. He is your Saviour. You will never have to be afraid of the Second Death or the Lake of Fire…” [then it adds there is “one more important thing to say” and provides what it calls a thank you prayer or a type of sinner’s pray] Simpler versions of this would include ‘Jesus died for you, you just need to believe that to be saved’ or ‘God is love, you just need to accept His love to be saved,’ etc. I have no doubt many who put forward this sort of message are well-intentioned. There is certainly much orthodox truth in what they say. There is belief that we must confess to be true in order to be saved (our sinfulness, Jesus as Saviour, His death and resurrection, being the most basic). The shortcoming is ‘what must I do to be saved?’ It is not to passively give mental assent to something. It is not to rely on your own work of mental understanding. It is not presumptuous. This message is put forward and then we wonder why people don’t change or fall away—they’ve never believed! This message may have become popularized because of self-realization in broader culture (eastern religions), New Thought/Word of Faith, making the Gospel more palatable to a non-Christian public and doctrinal illiteracy. Whatever the reason, it sadly isn’t the Gospel. We know this is not the Gospel by knowing the Gospel itself and also by knowing heresy. The Gospel in the Opening of Acts “Anyone who calls upon the name of the Lord shall be saved.” (Acts 2:21) “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” (Acts 2:38) Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord…” (Acts 3:19–20a) Heresy The self-realized Gospel may be considered as a sub-form of Socinianism. Apart from holding some very unorthodox views, Socinius (1539–1604) taught that one is saved merely through mental assent to certain doctrines. While the self-actualized Gospel is often very orthodox it shares this ‘assenting’ in common. But even the demons believe, James tells us, but they are not saved! Socinianism in this broad sense is alive and well, embraced by many (like one I spoke to yesterday, last week, people who sit in the pews, the wider nominal Christian public). In conclusion, a self-realized Gospel relies on self and mental assent. The Gospel comes with empty hands and relies completely on Jesus. It is a declaration that calls sinners to actively repent and believe. We repent, feeling sorrow for our sins, turning from them to Jesus. We believe, meaning we trust in Jesus to save us and cry out to Him for mercy. So let us help each other more clearly share the Gospel and may many be saved by it. (We recently heard of Paul's biography and testimony in Philippians 1 and were also encouraged by a visiting evangelist to use our testimony as a means of sharing the Gospel with others. This is my testimony. What is yours?).
I was born and raised in a nominal Christian family. Such nominalism, however, did not prevent the Holy Spirit preparing my heart and from hearing and responding to the Gospel. From as young as I remember I cannot recall not knowing that God existed (c.f. Ps 22:10b). Likewise, I knew that we should do what was right in His eyes. For example, around 5 years of age, my parents stopped going to church one summer. I knew this was morally wrong and so we began going to church again in the fall because I insisted. Going to church and Sunday School established many of the basics of the Faith in my life. I even stopped going to Sunday School at a very young age so that I could stay up and listen to the sermon. But belief in God, worship and good morals is not the same as believing in the Gospel; that’s a lesson that a paper clip taught me. Yes, a paperclip! One day I accompanied my father to Sketchley’s Dry Cleaners to pick up his uniform. At the counter there was small container of paper clips. When no one was looking I stole one. I broke the 9th commandment. As we walked back to the truck I felt so miserable for what I had done that I tossed that paper clip into the grass along the sidewalk. Yet, my conscience continued to convict me that I had not only sinned but was a sinner. Then Pastor Fehr, who was converted wonderfully during WWII, invited anyone from the church who might be interested in Baptism to attend a series of classes on what it meant to become a Christian and how Baptism was the ordinance to express this. You didn’t have to be a Christian to attend but could attend to explore these matters. Very simply in those classes Pastor Fehr shared from the Bible of how Jesus was sent to die for sinners and that if we repent and trust in Him Jesus would forgive our sins and grant us new life. That was enough, I did not need much convincing. I believed. Upon profession of faith I was baptized at an evening service on the Lord’s Day, December 11, 1994. I was 9 years old. Since that time God’s persevering grace kept me from straying too far from following Jesus, even during my teenage years. I wasn’t perfect but was spared many youthful sins. I continued to grow in the Faith, in a knowledge of the Scriptures, in a reliance on the Holy Spirit, all while humbly proclaiming, “I am a great sinner, but Christ is a great Saviour.”
My testimony is that simple and all of this took place when I was very young. Many Christians consider it a great privilege to be led to Christ through some type of “Damascus road experience” after having blatantly pursued a life of sin. Certainly there is great grace in these conversions, but God’s grace also works in other ways, including my experience. In the parable about of the vineyard workers from Matthew 20 these ‘Damascus road’ conversions would be those perhaps hired at 5 o’clock in the afternoon. Responding to God’s providential care and grace at a young age you might say that I was a worker called “early in the morning.” Though the attitude of the early workers is portrayed negatively, in practicality it is a blessing to be called early and it is a privilege to know Jesus from a young age and have longer to get to know Him. I count it as God’s wonderful grace that I was positioned in a place where I could respond to the Gospel early to know and follow Jesus. Forgiveness is key to Christianity. However, when it comes to forgiveness, ourselves and God it can be somewhat confusing. Part of this confusion surrounds the different ways forgiveness is used in the Bible. This blog is meant to help clarify the forgiveness we desperately need from the God who stands ready to offer it. There are two basic ways the Bible speaks about God’s forgiveness of our sin. The first is being forgiven (a once in a life time event), often called forensic or legal forgiveness. The second is receiving forgiveness (ongoing for the Christian), often known as relational forgiveness. These can be conveniently found in 1 John 1:9 and 1 John 2:1. Being Forgiven (Forensic or Legal Forgiveness) Most people are well aware that they have sinned and offended a holy God. Like the request in the Lord’s Prayer’s—“forgive us our sins”—many people know their sin needs forgiving. They may do this day in and day out, yet never with an assurance that they’ve received forgiveness, always feeling a need to keep asking for God’s forgiveness on a regular basis. The issue here is that such a person needs to understand themselves and how forgiveness itself works. People aren’t sinners because they sin, they sin because they are sinners. WE need forgiveness, not just our sins. This is what Jesus was driving at in Mk 7:21, “For from within, out of the heart of man, come…” OUR sinfulness has separated us from God, including His hearing our prayers (1 Pe 3:12b). Asking for forgiveness for sin A or B from someone who is our enemy just doesn’t make sense. It would be like asking a bank we’ve never had a relationship with and had publically dragged through the mud for a small loan. God will not forgive us until we are reconciled to Him through the Gospel. Then He will forgive our sin because of what Jesus did on the Cross. This: Must become this: When we go through God’s appointed way for forgiveness in the Gospel and not simply offer up ‘hail Mary’ prayers we gain an assurance that our sins have been forgiven and that we are now in a right relationship with God. We are forgiven forensically (legally). We are no longer counted as sinners. Having spoken about sin, this is what John goes on to say in the opening of his letter: “if we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness.” (1 John 1:9). We must believe in the GOSPEL. Receiving forgiveness (Relational Forgiveness) Upon faith in the Gospel we who were once God’s enemies are now adopted and considered His children (John 1:12)! We must trust in the promised forgiveness we have been given (1 Jn 2:12). Yet, as any parent knows, even your children still do wrong. Through the Gospel we have been declared forgiven in God’s sight, but that doesn’t mean that we no longer sin. We must understand this distinction. When we fail to live up to our new calling as a Christian through the help of the Spirit and sin, we needn’t despair—even here God offers forgiveness. At the Cross Jesus forgave us past, present and future. Now seated at the right hand of God, Jesus is our advocate before the Father. Appealing to His work on the Cross, the Father forgives our sin when we falter and we, already forgiven forensically, receive His relational forgiveness (Isa 59:1–2; Eph 4:30). John put it this way, “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.” (1 John 2:1). Our sin that relationally impeded our relationship with the Father is forgiven and the relationship is restored afresh. Given the context of the Lord’s Prayer being a sermon about the disciples life in the Kingdom, this is actually the sort of forgiveness in view in the phrase, “forgive us our sins.” It is speaking of relational forgiveness. Those who do not have Jesus as their Saviour and Advocate have no assurance of forgiveness, but they needn’t wonder or keep praying futile prayers. When we trust in the Gospel we can have assurance of forgiveness—“but with you there is forgiveness” (Ps 130:4a). Oh what a blessing it is to know your sins are forgiven, both forensically and relationally!
Have you ever met someone who is a Posivitist? What is a positivist? Someone who will only allow positive thinking (c.f. mindfulness), affirmations, self-empowerment, promotes a “positive space,” displays or writes positive plagues or mantras, advocates acts of kindness, feels and uses ‘energies’ and never accepts critique or realism. This is a positivist and positivism is positively growing in our society!
When I first encountered a positivist I was—frankly—confused. Where is this coming from? What does this person believe? How widespread is this and what effect is this having on our culture? Without knowing more I was unequipped to deal with it as a Christian. Where does such thinking come from? There are a number of possible sources by which some might arrive at this way of thinking:
Simply put Positivist believe that fostering “a positive mental attitude, supported by affirmations, will achieve success in anything.”[1] How one thinks is central to tapping into the spiritual universe to bend it to your will. Spirituality is impersonal and self-focused. What affect is it having on our culture? In a culture that desires to appear spiritual and fix their problems themselves Positivism offers a lot of perceived benefits (chiefly feeling spiritual without God). If you look around it has worked its way into self-help workshops, schools, counselling, stress management, corporate practice, preaching, etc. You might say it is ‘everywhere’ and its way of thinking is so prevalent bits of it can be absorbed into our way of thinking often without even realizing it. A Biblical Critique/Alternative Now certainly the Bible would have much to say against ‘impossibility thinkers’ as it related to faith and hope in the God of the impossible; yet the Bible is also a realistic book (we call this truth) and often speaks in the negative concerning sin or lies (“thou shalt not”), while positively endorsing what is right and true (“Honour your father and mother”). On key questions that religions and worldviews address, Christianity and Positivism are more often than not at complete odds:
How can we share the Gospel with a Positivist we may know or love? Certainly there are inconsistencies, certainly upon what objective truth one basis their belief needs to be considered; yet ultimately we share the Gospel with gentleness, respect and conviction and let it reverberate against their worldview. They are looking for someone; it’s Jesus. Point them to him as the answer to their spiritual quest. [1] http://www.salemctr.com/newage/center32.html If you ever pay attention to church names as you drive around you’ll find some interesting ones for sure! A church name tells us a lot about what they believe. One such name is “Full Gospel Church.” The implication in their name is that there are other churches that do not preach the “Full Gospel” but only half (or not at all). Another similar is that of a whole denomination, the Four Square Gospel Church. Like Full Gospel this is another reference to completeness. The FSGC was founded by Grey Co. native Amy Semple-McPherson in the 1920s. The four squares? Christ as Saviour, Healer, Baptized of the Holy Spirit and Coming King. Any evangelical would agree with the first and the last along with the second if it was defined but not the third. This is the key difference between Evangelicals and Pentecostals: baptism in the Holy Spirit as an event subsequent to salvation. Concisely worded, the Elam Ministries (UK) Statement of Faith may be a fair representative of the Pentecostal World: “We believe in the deity of the Holy Spirit who proceeds from the Father and the Son and the necessity of His work in conviction of sin, repentance, regeneration and sanctification, and that the believer is also promised an enduement of power as the gift of Christ through the baptism in the Holy Spirit with signs following. Through this enduement, the believer is empowered for fuller participation in the ministry of the Church, its worship, evangelism and service.”[1] The words italics speak of this secondary experience that is to be sought and the underlined words that this is experience is necessary for effective ministry. Is this what the Gospel (or New Covenant) is, a two staged offer of good news? Absolutely not for the Holy Spirit is given to everyone who trusts in Jesus from the outset. A subsequent baptism in the Holy Spirit is to confuse certain Biblical passages with the clear teaching. In Scripture we see the pattern of believing and receiving (c.f. Acts 2:38 and 40):
Rather that promising a second experience the Gospel offers new life, new creation, a helper to be empowered for sanctification, spiritual growth and maturity, holiness and ministry. Though guised Pentecostalism really does border upon, or fully enter into, the danger of presenting another Gospel for they add to the Good News/New Covenant as laid down in the New Testament (Gal 1:8; 2 Cor 11:4). BUT WAIT Let’s not only critique those who go beyond but those who stop short. Many evangelicals preached Christ crucified for the forgiveness of sins with a heavy emphasis on the atoning death of Christ (and the atonement is vital). They then offer a Gospel for the forgiveness of sins—full stop. Believe in the Lord Jesus Christ and you will be saved [from the penalty of sin]. Because this is part of the Gospel it can evade our radar but we must stand alarmed at this too! 1 Cor 15:1–4 says: Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, 2 and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. Jesus died so sinners might be forgiven (the penalty of sin) yet He rose so that they might be given the gift of new life by the Spirit (the power over sin).
When Peter issued the Gospel in Acts 2:38 the Good News not only included forgiveness of sin but the gift of the Holy Spirit. Not only that, in baptism is also included obedience; not an obedience that saves but one the Holy Spirit promises to help us live out. Faith without works is a dead (Ja 2:26); and how many evangelicals neglect to bear the fruit of faith! The Gospel not only offers forgiveness for our failure to keep God’s commands, it offers us the promise of new life and the power to live it out! As Jesus said, I came that they may have life and life to the full (Jn 10:10). Both halves of 1 Cor 15 1–4 are needed for a full Gospel, Crucifixion and Resurrection, forgiveness and new life. Let us not go beyond or stop short of the true Gospel in all its fullness. Real Christianity (1797) by William Wilberforce This Christian classic is certainly among my top 10 favourite books beside the Bible and one that the Lord formatively used in my life. While written many years ago it is highly relevant for today. Made more accessible by the paraphrase of Bob Beltz in 2006 (along with the release of the Song, “Amazing Grace, My Chains are Gone” and the movie about the abolitionist, Amazing Grace), this work is the best seller that helped end slavery in the British Empire. Frustrated that the populace of a “Christian” nation wouldn’t support his appeals to end slavery, Wilberforce realized the reason, most were nominal. This can be seen in the historic and long title: A Practical View of the Prevailing System of Professed Christians in the Higher and Middle Classes in This Country, Contrasted with Real Christianity [emphasis added]. He knew he couldn’t change the direction of his country until the Lord had changed its heart: "But fruitless will be all attempts to sustain, much more to revive, the fainting cause of morals unless you can in some degree restore the prevalence of Evangelical Christianity. It is in morals as in physics; unless a source of practical principles be elevated, it will be vain to attempt to make them flow on a high level in their future course… By all, therefore, who are studious of their country’s welfare…every effort should be used to revive the Christianity of our better days." This is a helpful reminder for those Christians who still think the political process can deliver Canada—it cannot, only the Gospel can! By his work Real Christianity, example, network and involvement in the Evangelical Revival, Wilberforce was a powerful figure in shaping a nation for Christ, a legacy still felt in many respects today. Though Canada is a post-Christian nation, the problem of nominal Christianity persists. This book will help you recognize what nominal Christianity is as you contrast it with real Christianity. Though our ultimate citizenship is in heaven, Christians ought to pray for their earthly country, its leaders, and ultimately its salvation. Did you know Canada used to be a Christian country, though now a conservative estimate is that only 3-4% are born again. In fact at the turn of the last century Ontario was one of the most Christianized lands in the world! Though there is cause to hope for brighter days, as it was Canada day this week it is relevant to look back to our Christian heritage as an encouragement to look forward.
Here are just three marks of our Christian past (point people to these when doing evangelism): -Our coat of arms. Did you know the Latin saying on our coat of arms is taken from Ps 72:8 and expressed the Christian vision for Canada: Et dominabitur a mari usque ad mare, et a flumine usque ad terminos terrae or "He shall have dominion also from sea to sea, and from the river unto the ends of the earth." And don’t forget the cross at the top of her majesty’s crown! -Our national anthem. Originally part of a larger Christian hymn, one line says it best: God keep our land glorious and free. It is God we need to look for to keep us glorious and free, a freedom and blessing which comes from faithfulness to the Gospel. - Our Charter: While many forget this or dismiss this all together, the defining line of our Charter comes at the very beginning: Whereas Canada is founded upon principles that recognize the supremacy of God and the rule of law. Sadly today we can only beg God’s mercy (“Righteousness exalts a nation, but sin is a reproach to any people.” Pr 14:34). Any hope of future blessing can only be found in the Gospel re-reaching our land. Not that Canada would look the same in the past if this were so in the future, but we need to point people back to the founding person of Jesus Christ if we are to remain glorious and free: “ask for the ancient paths, where the good way is; and walk in it, and find rest for your souls.” (Jer 6:16) |
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