Derek Thomas • Calvin resurgent • Dawkins’ delusion

p s a l m sprayers for all seasons

december 2006

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2007 PIM RALLYTHE SCOTS’ CHURCH, SYDNEY 44 Margaret Street, Sydney Monday 5 February 2007 From 7:30 pm Hear the latest news on all PIM patrols and the new Darwin congregation Meet Dennis and Janelle Howard – NW NSW PIM PATROLSee the wonderful entries in the PIM Cartoon Colouring Competition from Children and Sunday Schools across AustraliaMeet members of the PIM Committee Enjoy supper together

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PSALMS

God’s exercise machine: Derek Thomas . . . . . . . . . . . . . . . . . .4

Songs for misery: Carl Trueman . . . . . . . . . . . . . . . . . . . . . . . . .9

Our glorious guide: Alan Harman . . . . . . . . . . . . . . . . . . . . . . .11

BIBLE STUDY

Praying properly

20 Bible studies in Psalms 20-29, 42-50 . . . . . . . . . . . . . . . . . . .13

CHURCH DIRECTORY

Every Presbyterian church, state by state . . . . . . . . . . . . . . . . .15

NEWS

Across Australia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .23

Around the World . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .24

On the Agenda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .25

THEOLOGY

Young, Restless, Reformed . . . . . . . . . . . . . . . . . . . . . . . . . . . . .27

BOOKS

Dawkins’ delusion: Barney Zwartz . . . . . . . . . . . . . . . . . . . . . .32

Sermons on the Beatitudes: John Calvin . . . . . . . . . . . . . . . . . .33

Masters of the English Reformation: Marcus Loane . . . . . . . .33

Our Culture – What’s Left of It: Theodore Dalrymple . . . . . .33

PRAYER . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .34

LETTERS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .35

BACK PAGE

A friend in need: William McKeith . . . . . . . . . . . . . . . . . . . . . .36

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 3

December 2006

No. 588

As Carl Henry, formerly America’s leading evangelical,has reminded us in God, Revelation and Authority, thepeculiar characteristic of the God of the Bible is thatHe is the God who speaks. He enters into covenants

and conversations with people.From the very beginning God has struck up conversations

with us. However, Moses reminds us that whereas God andAdam used to meet in the Garden for fellowship, from themoment that Adam sinned he became uncertain about howhe should speak with God. He felt exposed and answeredtenuously from his hiding-place. Sin made fellowshipbetween them problematic.

Nevertheless, within every heart there is a longing for inti-macy that can only be satisfied by friendship with God. AsAugustine once said: “You have made us for yourself but ourhearts are restless until they rest in You.” The good news ofthe gospel is that God makes such an intimacy possiblethrough our redemption in Christ Jesus.

The interesting thing about redemption is that God alwaystakes the first step. He chooses, He initiates, He sends HisSon, He calls so that we might love Him and begin to feelcomfortable in renewing our fellowship and conversationwith Him. One of the ways in which God prepares the wayfor renewal in our relationship with Him is by teaching ushow to pray. Jesus taught His disciples how they shouldapproach the Father by giving them a form of words in theLord’s Prayer that would enable them to conduct a conversa-tion with God.

The same is true with the Psalms. One of our ongoingproblems with sin is that it radically skews our conversationsso that we tend to focus on ourselves and our particularneeds. We often forget that what God is looking for in ourrelationship with Him is a radical transformation on our partso that our conversation with Him is appropriate to the occa-sion. If we take great care in how we address others on impor-tant occasions, how much more important is it that we havethe right words when we address the Lord. The words of thePsalms remind us of what constitute true desires, sincererepentance and genuine needs. This is why we should usethem constantly.

Peter Hastie ap

THE AUSTRALIAN PRESBYTERIAN (ABN 81 498 399 755): The national magazine of the Presbyterian Church of Australia. Editorial committee: Peter Hastie (NSW) Themes Editor;Barney Zwartz (Victoria) Production; Stuart Bonnington (West Australia) News Editor; Tracy Gordon (NSW), World News Editor. Graphic Design: Sandra Joynt for A&J Moody Design:www.ajmd.com.au. Advertising and subscription inquiries: Walter Bruining, PO Box 375, Kilsyth 3137; Phone: (03) 9723 9684. Subscription: $38.50 a year inc. GST; bulk (etc)$35.20 each inc. GST. Office: PO Box 375, Kilsyth 3137. Phone: (03) 9723 9684. Fax: (03) 9723 9685. Email: aus-pres@bigpond.net.au Printed by Adept Mail & Print Services,Boronia, Vic. Published: Monthly except January by the National Journal Committee of the Presbyterian Church of Australia; Convener Peter Hastie. Opinions expressed are those of thecontributor and not necessarily those of the PCA, the editor or the committee. Acceptance of advertising does not imply endorsement. Contributions: Submitted articles are welcome. The deadline is the first of the previous month. Donations are always welcome. Print Post approved 34918100384. www.ap.presbyterian.org.au

editorial

Originally from Wales, DerekThomas is the John E. RichardsProfessor of Systematic andPractical Theology at the

Jackson campus of ReformedTheological Seminary in Mississippi.After pastoring a Presbyterian churchfor 17 years in Belfast, Northern Ireland,Derek came to the USA in 1996 wherehe also serves as the minister of teachingat First Presbyterian Church in Jackson.He has served as editor of theEvangelical Presbyterian, a monthlydenominational magazine. Derek gradu-ated from RTS in 1978 and gained aPh.D. from the University of Wales,Lampeter, in Calvin’s preaching on thebook of Job. He has written or edited 15books, among which is a book on thePsalms, Making the Most of YourDevotional Life. In 2004, Derek Thomasbecame editorial director for theAlliance of Confessing Evangelicals andthe editor of its ezine, Reformation 21(www.reformation21.org). He has beenmarried to his wife, Rosemary, for almost30 years. They live in Jackson.

You have written a book, Making theMost of Your Devotional Life. Do youfeel nervous about speaking aboutprayer, especially when RobertMurray McCheyne said the quickestway to humble a Christian is to askhim about his prayer life?

Yes, I do. It was with a bit of trepida-tion that I decided to go ahead with it. Inever intended to write it as though I wasinviting people to follow my example. Iwrote it on the basis that, like many oth-ers, I struggle in this area of Christianpractice. In the last 30 years there havebeen times when the discipline of prayerhas been very difficult for me. I find that Iam as overwhelmed as anyone elsethrough the sheer busyness of life.Consequently, my prayer life gets pushedinto the background. However, I’m tryingto capture the perspective of Luther who

once said that the busier he was, the moretime he needed to pray. One of the help-ful things about the Psalms is that they actas a devotional template – a manual – thathelps us in the rigors of daily devotionalexercises. The Psalms provide the formsthat our prayers should take.

Why do you think it’s important tostart asking questions about ourprayer life and devotional habits?

A lot of Christians today – especially inplaces that have been influenced by Britishculture – have the idea that their personalrelationship with God is something veryprivate. There’s something about theEnglish idea of spirituality that resentsany analysis of one’s devotional life.People often think that one’s religion isoff-limits and no one else’s business.While I’m certainly not one for pryingunnecessarily into people’s lives, I thinkit’s such an important area that it needs tobe open to examination. If we believe thatmedical check-ups are essential for ourwell-being, what’s wrong with having aspiritual check-up too?

P S A L M S

God’s exercise machineThe Psalms train believers in devotion and practice.

Derek Thomastalks toPeter Hastie

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A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 5

I suspect, however, that manyChristians need to be encouraged toadopt the disciplines and habits that lie atthe heart of a godly life. One of the thingsthat have impressed me in recent times ishow much of our sanctification is basedon the discipline of habit. For instance,when Calvin speaks about mortificationand vivification, he actually suggests thatsanctification means that we adopt certainhabits and let go of others. It’s all aboutputting off certain things and putting onothers. And it’s in the discipline of doingthis over and over again that we developour strength of character as Christians. SoI believe it’s helpful to encourageChristians to adopt a disciplined approachto such things as a “quiet time”. I knowit’s an unfortunate phrase because we’renot necessarily meant to be quiet or tohave a quietist approach to our personaldevotions. But I do think we need helphere.

You’ve said that the church needs arenewal of spirituality, particularly ofa biblically informed type. What sortof spirituality do you have in mind?What are its features?

This is an interesting question becauseour postmodern society is into spiritual-ity. It’s “hip” to be spiritual. TV stars likeOprah Winfrey and Tom Cruise are inter-ested in the spiritual dimension to life.However, generally speaking, the worldand sometimes even the Christian churchuse the term spirituality in a very loosefashion that implies that any sort of spiri-tuality is fine. When I hear the word spir-ituality today, it seems to be a catch-allterm to describe an amalgam of Buddhistand eastern philosophies with a smatter-ing of pop psychology and Christianitythrown in. Spirituality seems to be a veryelastic term. I’m never quite sure whatsort of spirituality people have in mind.

I remember once in a class at seminaryI gave a lecture on Reformed spirituality.This upset some students. They thoughtthat it implied that every other kind ofspirituality in the Christian church wassuspect. I responded, “that’s exactly mypoint”. The Reformation and its distinc-tive doctrines certainly shape our spiritu-ality. If we believe that Reformed theol-ogy is the purest expression of biblicalChristianity, then it seems obvious thatwe need to develop a spirituality that isgoverned by the principles of Scripture.Such a spirituality must not be shaped byworldly philosophies or Eastern religion;it must be based squarely on biblical prin-ciples.

So what shape should this spiritualityhave?

If the Reformation is the purestexpression of biblical Christianity, thenthose doctrines which are characteristic ofit should play a major role in shaping thekind of spirituality that we practise. Forinstance, the doctrine of the radical andpervasive nature of sin will affect ourunderstanding of our spiritual capacity. Atruly reformed spirituality will remind usthat before the face of God we are fallensinners. It will also be shaped by the reali-sation that we can only be transformed bythe sovereigngrace of Godand His guidinghand of provi-dence.

Again, a gen-uine Reformedspirituality isshaped by theconviction thatas a ChristianI’m caughtbetween twoworlds. On theone hand, I’m in this world – the fallenworld – but I’m also “in Christ”. As Paulsays, “we are those upon whom the end ofthe ages has dawned” (1 Cor. 10:11). Weare living in the tension between the nowand the not yet. This means that Romans7 in particular is indicative of what authen-tic biblical spirituality should look like.“For what I do is not the good I want todo; no, the evil I do not want to do – thisI keep on doing … O wretched man thatI am! Who will rescue me from this bodyof death?” (Rom. 7:23-24).

And the answer to that, of course is“Thanks be to God who gives us the vic-tory through Jesus Christ our Lord” (1Cor. 15:57). True biblical spirituality isalways conscious of being in a tension. Weare aware of being in Christ and also ofbeing sinners. So there’s a rhythm of con-fessing sin, of experiencing grace, of real-ising the treasures that are ours in JesusChrist, and of longing for the last daywhen we shall see God face-to-face. Intheology we call it the rhythm of the“indicative-imperative axis” – what we dois based on what we are. God has alreadyset us apart (definitive sanctification) andbecause of this we are to grow in grace(progressive sanctification).

If diet and exercise get you into goodphysical shape, will regular devo-tional habits have a similar effect onour characters?

I can’t really comment on physicaltraining because I don’t do enough of it inmy line of work, but I do know that spir-itual exercise is absolutely vital for a closerelationship with the Lord. Christiansfrom Paul onwards have realised howessential regular spiritual discipline is. Weneed to train ourselves in godliness. Thismeans adopting a daily training regimen inwhich we follow a number of spiritualdevotional exercises. Without that type oftraining, our Christian lives becomeflabby. Actually, it can happen quitequickly.

When people become Christians theyare often looking for a system thatwill help them pray more meaning-fully. Has God given us such a pat-tern for prayer in the Psalms?

Yes, He has. Of course manyChristians follow the acronym ACTS –adoration, confession, thanksgiving andsupplication – as a simple system to guidethem in prayer. It has tremendous value asa guide and it is certainly biblical in itsemphasis. But there are other systems too.When the disciples asked Jesus to teachthem to pray, He taught them the Lord’sPrayer. Now regardless of whether we’remeant to repeat the Lord’s Prayer verba-tim or not, I think we can certainly learnfrom the order and themes of the Lord’sPrayer about how we ought to pray. Forinstance, the Lord’s Prayer reminds usthat we ought to begin with the adorationof God and a rehearsal of His attributes. Italso reminds us that once we haveglimpsed the greatness of God we need toconfess our sinfulness and ask for forgive-ness. Further, it highlights the need tofocus on God before we start asking forthings for ourselves – that is, needfulthings for our daily lives.

The Psalms also play a similar role.During biblical times and throughoutchurch history the Psalms have beenregarded not only as God’s songbook butalso God’s training program for strength-ening our spiritual lives. At crucial pointsin the life of Jesus He turned to thePsalms. He would have learned them as aboy and a teenager in the synagogue. Hisown devotional life was saturated in themand He often quoted them in His min-istry.

One of the things that we discover inchurch history from earliest times is thatthe Psalms have been absolutely central tothe life of the church. Christian devo-tional manuals down through the cen-turies have encouraged the daily use ofPsalms, often at different times through-

Throughoutchurch historythe Psalms havebeen regardednot only asGod’s songbookbut also God’straining program.

P S A L M S

out the day. Some have used them morn-ing and evening because of the precedentof the morning and evening sacrifices.Others have used them seven times a daybecause the psalmist suggests at one pointthat he approaches God in prayer thatmany times. There is no doubt that thebook of Psalms is God’s exercise machinefor Christians to use in their daily devo-tions. Wherever you look, whether it’s inthe worship of the synagogue, the ser-mons of the early preachers in the book ofActs, or in the liturgies of the Eastern andWestern churches, the Psalms are alwaysprominent.

Why do Christians today find it hardto engage with many of the Psalms?

Of course, a few psalms are very directin the way they call for judgment onGod’s enemies – the so-called impreca-tory psalms. C. S. Lewis, for example, hasnot been helpful here in voicing a strongdislike of these psalms. That is a misun-derstanding, of course – they are not callsfor personal vengeance so much as theyare cries for justice – a basic humaninstinct; ask any victim of a violent crime!

I think one reason is that the neglect ofthe Psalms tends to produce an unfamil-iarity with the genre so that it becomesharder and harder to understand them.It’s a catch-22 situation. The less we readthe Psalms, the more unfamiliar they willsound to us. But there’s another reason aswell. Over the last 150 to 200 years manyChristians in the West have been using akind of devotional literature that hasencouraged us to think that a sign of beinga mature Christian is to be positive, alwaysupbeat, and successful in all our ventures.However, the very reverse is actually thecase. Using the Psalms is the only waythat we can get a real grasp on reality.

It seems to me that Jesus reached theclimax of His faithfulness and obedienceby relying upon the Psalms. It was as Hefaced the horrors of Gethsemane and thecross that He goes back to the Psalms –for instance, Psalms 22 and 69. He wasmeditating on these Scriptures. I am con-vinced that one of the downsides of notsinging the Psalms regularly in Christianworship and not reading them in privatedevotions is that we don’t have a handleon how to deal with the dark side of prov-idence – the struggle of pain, our anger forenemies and the frustration that we havewith God himself. The Psalms deal with arange of spiritual issues which confrontus, such as why does God seem so faraway, and why do the ungodly prosper?

The problem is that if the only hymns

we sing are upbeat, positive and reassur-ing, we tend to look on painful experi-ences as an abnormal part of the Christianlife. However, the reality is that sufferingis part and parcel of Christian experience.There are times when illness strikes or welose a loved one. Again, many of us canexperience job losses or find ourselves thevictims of injustice. When these thingshappen to us our first question is “why?”We get frustrated and angry. Now thePsalms are helpful at this point because

they help us toface these age-oldissues maturely.One of the prob-lems of theMoody/Sankeymid-19th centuryrevivalist theol-ogy that informsa lot of ourhymnody is thatit actually por-trays an unrealis-tic view of matureChristianity.

Does the same criticism apply to con-temporary Christian music? Whatview of reality has it created?

It applies to some modern Christianmusic, but not all. To be fair, there aremany modern choruses which containverses from the Psalms that are set tomore contemporary music. Many of thesesongs are fine. However, there is a generaltendency to pick only a certain type ofpsalm; psalms of lament, for example, areusually not included.

Now if I have a criticism, it is this: thekind of psalm which is used in the con-temporary music scene is not representa-tive of the wide range of psalms that arefound in the Psalter. And that’s the crucialthing: unless you have each of the varioustypes of psalms evenly represented in thechurch’s worship, then what we sing isunlikely to produce a balanced and matureunderstanding of Christianity.

In fact, what we are doing is creating adistorted picture of Christianity. Forexample, did the Apostle Paul find provi-dence hard to accept? Yes, he did. Heprayed three times that the thorn in hisflesh would be taken away. His firstinstinct was not to say “Your will bedone”. Even Jesus in the garden ofGethsemane says, “If it be possible let thiscup pass from me”. His first instinct wasfor God’s providence to be different fromthe way it was. The problem is that thekind of singing that we do in church does

not reflect the struggles that we gothrough in the midst of our trials.

To what extent would Jesus have beenusing the Psalms?

Jesus would certainly have been usingthe Psalms in the liturgy of the synagogueat Nazareth. They were a regular part ofJewish worship. He would have beenfamiliar with the Psalms as a young boy.He would have sung the Psalms of Ascent(Psalms 120-134) as He made His way upto Jerusalem for the great religious festi-vals at the temple there each year. Hewould have been familiar with the HallelPsalms (113-118) of the Jewish Passover.Certain psalms were used on a daily basisin synagogue and temple worship.

While there are a number of differentviews as to the “life-setting” of these par-ticular psalms, I share the view that thePsalms of Ascent were used by Jews in theDiaspora who were making their wayback to Jerusalem to celebrate some of thegreat Jewish feasts such as the Passover,Pentecost, Tabernacles or the day ofAtonement. As these people journeyed toIsrael from their various countries, theywould sing these psalms.

And there’s some evidence to suggestthat this makes a lot of sense because thefirst of these psalms, Psalm 120, mentionstwo locations where the pilgrims dwell.One is somewhere near the Black Sea andthe other is somewhere in Saudi Arabia.This means that the life-setting of the firstpsalm is a long way from Jerusalem.However, by the time you get to Psalm122 the setting has changed to within thecitadel of Jerusalem. There is a sense oftremendous joy that the pilgrims’ feet areactually in Jerusalem and that they’re gaz-ing upon the temple there. And then atthe end of the Psalms of Ascent in Psalm134 it looks as though they’re departingby night as they are farewelled by thesongs of the Temple choir.

What are the advantages in thebeliever turning to the Psalms as aguide book?

In today’s world it sets your feet onsolid tradition that spans more than 3000years. For me, that’s important. It’simportant that we know our roots andthat we have a sense of belonging.Americans are besotted with knowingtheir roots. It’s incredibly important tothem. I meet people all the time who tellme that they’re seventh-generation Scots.I must confess that I often feel like sayingto them that I’m a hundredth generationCelt! My ancestors in Wales go back prob-

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Jesus reachedthe climax ofHis faithful-

ness and obedience byrelying uponthe Psalms.

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 7

ably to the time of Thomas à Beckett –around a thousand years – and that givesme a sense of identity. However, a sense ofspiritual identity is even more important.As Christians we need to know who weare and that we belong to a tradition thatgoes all the way back to biblical times andbeyond. Our spiritual heritage stretchesback to the time of David, Moses andAbraham.

I firmly believe that reading andsinging the Psalms introduces us to theshape of biblical spirituality. It helps us seewhat it was that moulded and shaped thecharacters of Paul, Peter and John in theNew Testament. I think it would be easyto prove that it was the Psalms that largelyshaped their spirituality in the rigors ofdaily and weekly worship.

If the Psalms are so important in theformation of our spiritual develop-ment, why don’t they play a more sig-nificant role in the spiritual growthof modern evangelicals?

I think it’s partly our own fault. Everygeneration has the challenge to translatethe Psalms for themselves so that theirmessage is accurate and fresh in the con-temporary setting. We need to use a reallygood modern translation of the Psalms inour devotions and worship. I belonged foryears to a denomination that sang theIrish Psalter. I love that Psalter, but I’mpretty sure that its words are fairly diffi-cult and its meters are sometimes stilted.The Free Church of Scotland is aware ofthis problem and they have recently pub-lished a new translation of the Psalms foruse in their churches.

Again, I think that we need to be judi-cious in the way that we introduce psalmsto our congregations. If we choose apsalm that has a really good tune, it makesit so much easier. We need to ask the ques-tion: have we chosen an attractive andappropriate tune for the particular psalmwe want to sing? Sometimes that’s notalways been the case. I’ve been inchurches where well-intentioned peoplehave tried to reintroduce psalms by goingback to the Genevan Psalms with theiroriginal tunes. To be honest, while it’s avaliant attempt, it’s not going to work.Only accomplished and very dedicatedsingers can pick up the Genevan tunesbecause they’re really quite difficult. So Iam not recommending that as an alterna-tive.

Then, of course, some evangelicalshave real difficulties with the theology ofsome of the psalms. For instance, theyfind it hard to sing about God’s vengeance

in the imprecatory psalms. Others feelthat the Old Testament in general has lit-tle to say to us today. There is almost asemi-Marcionite view in some sections ofthe evangelical church where the OldTestament is seen as unimportant.Marcion, as you know, was a figure in theearly church who tried to remove fromthe New Testament everything that wasremotely Jewish or belonging to the OldTestament. We’ve got Marcionites in themodern church (if I may use his name forsomeone who is trying to cut portions outof the Scriptures); they’re trying toremove anything that has to do withJesus’ divinity out of the Bible in thesearch for the historical Jesus. There areeven some evangelical denominationswho give little or no place to the OldTestament in their preaching and teaching.

There are also some very well-knownpreachers in the United States who barelymention the Old Testament. I know andrespect some of them, but I am troubledby their attitude to the Old Testament.They hardly ever preach from it.

I think another part of the problem istrying to understand how the Psalmsrelate to the fullness of redemptive revela-tion that we have in the Bible. Isaac Wattsfaced that particular problem and his solu-tion was to Christianise the Psalms. So hewould rewrite the Psalms by bringingJesus into them in a direct way. OtherChristians would point out that whileJesus is in the Psalms, He’s only there in aveiled sense through prophecy. Theywould say that his presence in the Psalmsis there by way of shadow as opposed tolight, in anticipation rather than by way offulfilment. And that’s a sound argument.Nevertheless, I have no real aversion tosinging Isaac Watts’s renditions of thePsalms. And if it’s helpful to some people,that’s good.

While the Psalms take us into themainstream of true spiritual experi-

ence by providing God’s words for us,how can we use the words of otherslike David and Asaph without losinga sense of sincerity and spontaneity?

Well, there is no doubt that all of usneed some help in praying. We are oftensearching for words and are not sure whatwe ought to pray. And one of the ways todo that is to pray through the Psalms. Thishelps us to keep both the content and theshape of our prayers biblical. Jesusinstructed His disciples with respect tothe content and shape of their prayers inthe Lord’s Prayer. He said, “Pray likethis.” We do the same by praying throughthe Psalms. One of the things I do inteaching a Sunday school class on prayerhere at First Presbyterian Church,Jackson, is to get them to read a psalmduring the week and then to write out aprayer based on that psalm so that theycan pray back God’s words to Him.

I believe that if the Bible is God’sinerrant word which is useful for teachingand preparing us for every good work,then this means that the Bible prepares usfor a life of prayer. So I encourage peopleto study the Psalms so they can see whatwe should pray for as well as how weshould pray. I say to them, “Look at thepsalm and describe what the Psalmist isdoing here. How does it begin? How doesit end? Now turn that into a prayer ofyour own, maybe using your own words.”However sometimes we will feel so weakand helpless that we need to take the verywords of the psalm itself and pray themback to God. In one sense, I don’t thinkwe can offer our Heavenly Father anygreater compliment than to give back toHim the words He has given to us inorder to pray aright.

Is there a particular way in whichbelievers are meant to use the Psalms?Should we quote them verbatim orparaphrase them or do we simply usethem as a general guide?

All of the above are permissible. Thereare times when we should pray the wordsof the Psalms back to God. We can do thisin various ways such as through liturgies,responsive readings of the Psalms, or lec-tionary readings from the Psalms. Thereare times when reading back the psalmand making that our prayer is a perfectlyvalid thing to do. However, my usualpreference is to pray the psalm by puttingour own experience into it and allowingthe particular psalm to interpret the vari-ous providences that we find ourselves in.

One of the main problems that I havein teaching students about how to use the

We can’t offer God anygreater com-pliment thanto give back toHim the wordsHe has givento us in orderto pray aright.

Psalms is that so few of them are familiarwith them or use them in the context ofpublic worship. People may find this hardto believe but I get a good number of sem-inary students who have never really expe-rienced historic Reformed worship.They’ve often only ever gone to a morn-ing service that is probably a contempo-rary one and so they have never beenexposed to the Psalms or traditionalhymns. So when I refer to psalms andhymns – say, some of Charles Wesley’shymns – they don’t know them, which isvery sad.

You’ve said that the Psalms of Ascentaddress us on a variety of subjects thatare vital to our journey of faith. Howdo these psalms speak to us about sur-viving the journey?

I used to say when I was a youngChristian 30 years ago, “Lord, help mefulfil all my dreams and ambitions”. Butnow I find myself saying: “Lord, I justwant to finish the race; I just want to getover the line; I want to get to the endintact without suffering some majormoral lapse.” The thing about the Psalmsof Ascent is that they bring a sense of real-ism into what it means to be a believer.The Christian life is full of ups and downs.There are moments of great triumph aswell as moments of great loss and hurt.

The Psalms of Ascent also act in a

roundabout way as a preventative againstspiritual depression. Of course, they arenot the whole answer to the problem ofspiritual depression, but a lot of ouremphasis on therapy in the modernchurch arises because we have not allowedthe Psalms to address everyday problems.

The result hasbeen that we’vecreated false pic-tures of what theChristian life isreally like. Andthen, when ourlives fall short ofthese false ideals,we feel that weare in need oftherapy. The real-ity is that we’vecreated problems

for ourselves when the answers are to befound in the Psalms.

How do the Psalms help us in termsof spiritual warfare?

The Psalms present life in very realis-tic terms. We live in a world where webattle the world and the flesh and thedevil. The Psalms are alive with this ten-sion. And to succeed in this conflict wemust be properly armed to face theenemy. When Paul talks about theweapons and armour that Christians

should use in this conflict, one of theweapons he refers to is the sword of theSpirit which is the Word of God. Weshould aim to use Scripture, and particu-larly the Psalms, in our battle with theworld. This is what the psalmists, Davidand Asaph, did as they waged spiritualwarfare in the midst of their trials.

How do the Psalms protect us againstfalse hopes and the lure of prosperitytheology?

I think it is a common feature of thePsalms that they never lead us to believethat we can reach perfection or happinessin this life. The Psalms speak of life as aconstant struggle and a dangerous jour-ney. While some forms of Christian holi-ness teaching have emphasised that wecan reach a state of perfect peace andblessing in this life, the Psalms are farmore realistic about the struggle and bat-tle that we face. In the Psalms there isalways the fight, the engagement, theneed to persevere. John Bunyan’s bookPilgrim’s Progress reminds us of the trueshape of biblical Christianity with its upsand downs. It’s a journey in which thereare triumphs and setbacks, as well asmoments of despair and other occasionsof exquisite joy and triumph. All of that ispart of the package of what it means to bea Christian and it’s all reflected in thePsalms. ap

P S A L M S

8 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

We battle theworld and theflesh and the

devil. ThePsalms are

alive with thistension.

:Worship with us at

CharlevilleSt James Presbyterian Church76 Galatea St, Charleville, QLD

:Worship Service

Sunday 9amContact: Rev David Knott

qq(07) 4654 3100

??Visiting Outback

Qeensland?

Many of us despise the health,wealth, and happiness teachingsof the American televangelistsand their pernicious British

counterparts as scandalous blasphemy.The idea that Christianity, at whose centrestands the Suffering Servant, the man whohad nowhere to lay his head, and the onewho was obedient to death – even deathon the cross – should be used to justifythe idolatrous greed of affluentWesterners simply beggars belief.

Nevertheless, there is a real danger thatthese heretical teachings have seeped intoevangelical life in an imperceptible yetdevastating way, affecting not so muchour theology as our horizons of expecta-tion. We live, after all, in a society whosevalues are precisely those of health, wealthand happiness.

Look at the number of medical dramasand documentaries on television: is ourobsession with the medical profession nota function of our obsession with health?Listen to the politicians, who say theywant to reward “risk-takers”. Are theyreferring to the men and women whowork in the slums with the drug addicts,who bravely stand against the paramilitarycontrol of their communities in Ulster,who go to areas of conflict and put theirlives on the line, who take “real risks”? Ofcourse not. They mean the entrepreneursand the “wealth creators” – often thosewhose sole motive (whatever the altruisticrhetoric) is personal profit and whoseonly risks are the irresponsible financialspeculations in which they indulge withthe hard earned savings and pensions ofothers. These are the counterfeit “risktakers” that society must apparently pri-oritise and reward with tax breaks, gongs,and social status.

And look at the veritable explosion inthe litigation and compensation arena:once upon a time, compensation waslinked to loss of earnings; now it is oftenapparently linked to loss of comfort andhappiness, with all of the trivial court casesthat inevitably brings in its wake. Health,wealth, and happiness – the three modernobsessions, the three modern idols.

Where does the church stand in allthis? Where do we as individualChristians put ourselves in relation to

what is going on? First, let us look at the contemporary

language of worship. Now, worship is adifficult subject. Having experienced –and generally appreciated – worshipacross the whole evangelical spectrum,from charismatic to Reformed – I ammyself less concerned here with the formof worship thanI am with itscontent. Thus,I would like tomake just oneobservation: thePsalms, theBible’s ownh y m n b o o k ,have almoste n t i r e l ydropped fromview in the con-t e m p o r a r yWestern evangelical scene.

I am not certain about why this shouldbe, but I have an instinctive feel that it hasmore than a little to do with the fact thata high proportion of the Psalter is takenup with lamentation, with feeling sad,unhappy, tormented, and broken. Inmodern Western culture, these are simplynot emotions which have much credibil-ity: sure, people still feel these things, butto admit that they are a normal part ofone’s everyday life is tantamount toadmitting that one has failed. And, ofcourse, if one does admit to them, onemust neither accept them nor take anypersonal responsibility for them: onemust blame one’s parents, sue one’semployer, pop a pill, or check into a clinicin order to have such dysfunctional emo-tions soothed and one’s self-imagerestored.

Now, one would not expect the worldto have much time for the weakness of thepsalmists’ cries. It is very disturbing,however, when these cries of lamentationdisappear from the language and worship

of the church. Perhaps the Westernchurch feels no need to lament – but thenit is sadly deluded. Perhaps – and this ismore likely – it has drunk so deeply at thewell of modern Western materialism thatit simply does not know what to do withsuch cries and regards them as little shortof embarrassing.

Yet the human condition is a poor one– and Christians who are aware of thedeceitfulness of the human heart and arelooking for a better country should knowthis. A diet of unremittingly jolly cho-ruses and hymns inevitably creates anunrealistic horizon of expectation whichsees the normative Christian life as onelong triumphalist street party – a theolog-ically incorrect and a pastorally disastrousscenario in a world of broken individuals.

Has an unconscious belief thatChristianity is – or at least should be – allabout health, wealth, and happinesssilently corrupted the content of our wor-ship? Few Christians in areas where thechurch has been strongest over recentdecades – China, Africa, Eastern Europe –would regard uninterrupted emotionalhighs as normal Christian experience.Indeed, the biblical portaits of believersgive no room to such a notion. Look atAbraham, Joseph, David, Jeremiah, andthe detailed account of the psalmists’experiences. Much agony, much lamenta-tion, occasional despair — and joy, whenit manifests itself – is very different fromthe frothy triumphalism that has infectedso much of our modern WesternChristianity.

In the psalms, God has given the churcha language which allows it to express

even the deepest agonies of the humansoul in the context of worship. Does ourcontemporary language of worship reflectthe horizon of expectation regarding thebeliever’s experience which the psalterproposes as normative? If not, why not?

I did once suggest at a church meetingthat the psalms should take a higher pri-ority in evangelical worship than theygenerally do – and was told in no uncer-tain terms by one indignant person thatsuch a view betrayed a heart that had nointerest in evangelism. On the contrary, Ibelieve it is the exclusion of the experi-

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 9

Songs for miseryChristians need a vocabulary of lamentation as well as joy.

CarlTrueman

P S A L M S

In the psalms,God has giventhe church alanguage whichallows it toexpress eventhe deepestagonies of thehuman soul.

ences and expectations of the psalmistsfrom our worship – and thus from ourhorizons of expectation – which has in alarge part crippled the evangelistic effortsof the church in the West and turned us allinto spiritual pixies.

By excluding the cries of loneliness,dispossession, and desolation from itsworship, the church has effectivelysilenced and excluded the voices of thosewho are themselves lonely, dispossessed,and desolate, both inside and outside thechurch. By so doing, it has implicitlyendorsed the banal aspirations of con-sumerism, generated an insipid, trivial andunrealistically triumphalist Christianity,and confirmed its impeccable credentialsas a club for the complacent.

In the last year, I have asked three verydifferent evangelical audiences what mis-erable Christians can sing in church. Oneach occasion my question has eliciteduproarious laughter, as if the idea of a bro-ken-hearted, lonely, or despairingChristian was so absurd as to be comical –and yet I posed the question in all seri-ousness. Is it any wonder that evangeli-calism, from the Reformed to the charis-matic, is almost entirely a comfortable,middle class phenomenon?

One might also look at the content ofprayers – those we speak in private and

those at the church meeting. How oftendid Abraham, Moses, and Paul pray forhealth, for worldly success, for personalhappiness and satisfaction? How do theconcerns of these men compare with thecontent and priorities of our own prayers?

Then, look at our own aspirations. Ioften chat to theological students and askthem what they intend to do on comple-tion of their work. Many say they thinkthey will enjoy teaching RE, some say thatthey are looking forward to doingresearch. Very few say, in the firstinstance, they want to serve the church.Now, one can serve the church in both of

the aforementioned ways, but is it not sig-nificant that their first reaction is not toexpress themselves in terms of service butin terms of personal satisfaction?

And the church as a whole is little bet-ter: big houses, flash cars, double incomes– all feature in the dreams of many of us,wrapped up as we are in making personalcomfort and satisfaction our primary goal.It is faithfulness, not happiness or worldlyreputation, which is the criterion ofChristian success.

The church in the West is caught in amaelstrom of decline. One might suggest a

whole variety ofways to overcomethis. Some suggestwe need to bemore “postmod-ern” in our wor-ship; others sug-gest we need torethink how thegospel is commu-nicated. I am scep-tical about theseproposals, notbecause they are

too radical but because they are not radicalenough. They reduce the causes for declineto the level of methodology or sociologyand offer relatively painless remedies towhat is, if we are honest, a very serious, eventerminal, disease.

Indeed, those who see the problemexclusively in these terms are merely repli-cating the kind of solutions which thevery health, wealth, and happiness cultureitself would propose: in the consumer cul-ture, Christianity is a product, and poorsales can therefore be overcome by newmanagement, better packaging and moreastute marketing.

Now I am not suggesting that sociolo-gists and postmodernists have nothinguseful to tell us – we must, of course, takecare that we present the gospel in a way inwhich society can understand it – but we

must remember that to reduce WesternChristianity’s difficulties to the level ofbad technique is to miss the point: the realproblem is ultimately one of morality, notmethodology. Quite simply, the evangeli-cal church has sold its soul to the values ofWestern society and prostituted itselfbefore the Golden Calf of materialism.

Our current decline is thus not in thefinal analysis simply the result of seculari-sation; it is ultimately the result of theactive judgment of God upon that secu-larisation. We have bought into the idola-try of the secular values of health, wealth,and happiness, and until we all, on boththe individual and corporate level, realisethis, repent of it, and give ourselves inpainful, sacrificial service to the Lord whobought us, we will see no improvement.

How can we do this? First, let us alllearn once again to lament. Read the

Psalms over and over until you have thevocabulary, grammar, and syntax neces-sary to lay your heart before God inlamentation. If you do this, you will havethe resources to cope with your owntimes of suffering, despair and heartbreak,and to keep worshipping and trustingthrough even the blackest of days; youwill also develop a greater understandingof fellow Christians whose agonies of, say,bereavement, depression, or despair,sometimes make it difficult for them toprance around in ecstasy singing “Jesuswants me for a sunbeam” on a Sundaymorning.

Second, seek to make the priorities ofthe biblical prayers the priorities of yourown prayers. You can read all the trendysociology and postmodern primers youwant, and they may well give you valuabletechnical insights, but unless your studies,your preaching, your church life, yourfamily life, indeed, your whole life, aresoaked in prayer and reflect the proritiesof the Bible, they will be of no profit toyou or to anybody else.

And finally, as regards personal ambi-tions and life-plans, “Your attitude shouldbe the same as Christ Jesus: Who, being invery nature God, did not consider equal-ity with God something to be grasped,but made Himself nothing, taking thevery nature of a servant, being made inhuman likeness. And being found inappearance as a man, He humbled himselfand became obedient to death – evendeath on a cross!”

Carl Trueman is professor of historical the-ology at Westminster Theological Seminary,Philadelphia. This article first appeared inthe magazine Themelios. ap

P S A L M S

1 0 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

Read thepsalms until

you have thevocabulary,

grammar, and syntax

necessary tolay your heartbefore God inlamentation.

Kangaroo Ground Presbyterian Church

will celebrate its 150th anniversary

Sunday, 18th March, 2007Thanksgiving service at 10:30 am

Guest Preacher: Rev. Dr Reg MathewsFollowed by a luncheon and an afternoon program

featuring songs of praise led by “Serendipity”Further information: Session Clerk, Dr Robert Baldock on 03 9437 1265Photographs and anecdotes of the Church’s earlier days would be appreciated.

Have you noticed that manycopies of the New Testamentalso have the book of Psalmsadded to them? This fact imme-

diately suggests that Christians find thePsalms particularly helpful in their walk offaith. They are encouraged as they read(or sing) the songs from the OldTestament believing community, for theyknow that these songs both speak to us,and they also speak for us to God.

The New Testament repeatedly quotesfrom these songs, and we are encouragedto use them as we counsel one anotherwith psalms and hymns and spiritualsongs (Eph. 5:19-21; Col. 3:16).

The Psalms are intended to be a bless-ing to God’s people, and therefore theyshould be enjoyable — yes, even in ourtimes of trouble and despair, for theypoint us to God as our rock and refuge.When we are tempted to think that noone else has walked the paths we havebeen called to tread, then the Psalmsremind us of others who have walkedthese paths before us and who have beenable to entrust themselves to a faithfulGod.

Songs of praise to God have alwaysbeen a feature of worship. Many songsare mentioned in the Bible apart fromthose in the book of Psalms. Theseinclude the Song of the Sea (Ex. 15:1-18),Hannah’s song (1 Sam. 2:1-10), andHabakkuk’s prayer (Hab. 3:1-19).Similarly in the New Testament, we canre-use Mary’s song concerning theimpending birth of Jesus (the Magnificat,Luke 1:46-55), or join with Zechariah inextolling the mercy of God in Jesus thatfulfils Old Testament promises (theBenedictus, Luke 1:68-79).

These songs have many similaritieswith the Book of Psalms. Their lan-

guage is the same, and they are composedin a similar style. The prayer of Habbakuk(3:1-19) has a similar title to many psalms,and also incorporates the same kind ofmusical notations including the use ofSelah (see verses 1, 3, 9, 13, 19).

Praise is addressed to God, because itis a special way of extolling who He isand what He does. We can do this in ourprayers, our preaching, or in our

singing. Often we use what we call dox-ologies at the beginning or end of a ser-vice of worship. However, every psalmor hymn addressed to God is really adoxology, for in using it we are pro-claiming what we know about God andHis work.

Singing in this way in front of others,or joining themin communalsongs of praise,also involves anelement of con-fession. Inaddressing Godin words or songwe are tellingothers what weknow aboutHim, and alsoconfessing thatHe is the Godwhom we havecome to know and trust. In using thePsalms in this way we are simply takingover what has been used for centuries pastand making it our own as we praise ourSaviour.

Even though many of the psalms arevery personal — the subject being “I” or“we” — yet they focus attention on whatGod has done. Some of them are verylong recitals of the great deeds of God.This is particularly so of the historicalpsalms such as Psalms 78, 105, 106, and136, while in many other psalms there arereferences to historical incidents. Somepsalms deal with creation (Pss. 8, 33, and104), while others describe the way inwhich God redeemed His people fromtheir slavery in Egypt, and brought themto the land of promise (see Pss. 78, 80:8-19; 135).

Others tell about the destruction ofJerusalem through the Babylonian inva-sion (Ps. 74), or even point ahead to thefinal coming of the Lord (Ps. 96; youmight like to look at Isaac Watts’s para-

phrase of this psalm, “Joy to the world,the Lord is come”).

On many occasions the psalmists singof the “wonders” that God has done. TheHebrew word used is stronger than ourcurrent English word because it is a worddescribing what God alone can do. Henceit is often used in reference to the greatevents (such as the Exodus from Egypt,or the return from Exile) by which Godshowed His saving power. Telling out “thewonders of the Lord” means to proclaimthe great things God has done for the sal-vation of His people. Our focus has to benot just turned inward to look at our-selves and our needs, but rather to fix oureyes on what God has done as ourredeemer and Lord.

The praise of God in the Psalms has tobe seen in the wider context of commit-ment to Him. A bond existed betweenGod and His people that He had estab-lished. He had called them into a covenantwith Himself, in which He pledged to betheir God and He took them as His peo-ple.

Remember God’s words in Exodus19:5-6 regarding Israel. His people

were His “treasured possession” and “akingdom of priests and a holy nation”.Now compare what Psalm 135:3-4 saysabout what God did. “Praise the LORD,for the LORD is good; sing to His name,for it is pleasant! For the LORD has chosenJacob for Himself, Israel as His own pos-session.” This whole idea is taken over in

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 1 1

Our glorious guidePraise, confession, hope, promise, prophecy: it’s all there.

AlanHarman

P S A L M S

With thePsalms, we aresimply takingover what hasbeen used forcenturies pastand making itour own as wepraise ourSaviour.

DonvalePresbyterian

Churchhas relocated while churchextensions are underway.

You will find us at theSeventh Day Adventist Church

Central Road, Nunawading Melways 48,D11

Services at 9.30am and 6.30pmwww.donvale.org

the New Testament, for Peter speaksabout the church as “a chosen race, a royalpriesthood, a holy nation, a people for Hisown possession” (1 Pet. 2:9).

God made special promises to KingDavid (see especially 2 Sam. 7:4-16) andthese became something that could beturned into song. Psalm 89:1-37 is a longpoem that rejoices in God’s graciouspromises, His covenant with David.Notice the number of times that the word“covenant” actually occurs in Psalm 89.The opening of this psalm has beenturned into several different modern ver-sions (see how many of these you canlocate).

One of the great lessons of the Psalmsis that confident trust in the Lord

brings peace and assurance to us. As wesing we indicate that we are resting on Hisgrace. When He puts our feet on a solidrock, He also puts a new song in ourmouths (Ps. 40:3). Trust in God isexpressed in many different ways in thePsalms. God is “our refuge and strength, avery present help in trouble” (Ps. 46:1),and He is “the rock that is higher than I”(Ps. 61:2). These metaphors stress howwonderful God is as a place of safety anddefence for those who put their faith inHim.

The promise that God gives His chil-

dren is that He will guide us through life,and afterward He will take us into glory(Ps. 73:24). Then we will know what it isto sing with the great company in heavenwho will praise the Lamb who was slainfor us (Rev. 5:12-13; 7:9-12).

Let me come back to my openingquestion. I find itwonderful that inmany printings ofthe NewTestament thebook ofRevelation andthe book ofPsalms arebrought together.It is not just thebook ofRevelation thatpoints to a glori-ous future for the

people of God, but the Psalms do that aswell. They contain the vision of all nationsjoining in praise to God (Ps. 67:5), and ofa day when “the trees of the forest willsing for joy before the Lord, for Hecomes, He comes to judge the earth” (Ps.96:12-13).

As you listen to the words fromZechariah 9 again this Christmas, with itsmessage of a king coming into Jerusalemon a colt, the foal of a donkey, notice also

the promise that Messiah’s rule is goingto be “from sea to sea, and from theRiver [Euphrates] to the ends of theearth” (Zech. 9:10). The same promisecomes in Psalm 72:8, with the addedassurance that finally the blessingpromised to Abraham is going to beenjoyed by all nations (Ps. 72:17, andlook also at Gal. 3:14).

Why not try reading the Psalmsaloud? They are poetry, and often the earpicks up the message quicker than doesthe eye. Why not sing them? Many goodeditions of the Psalms set to music exist.Try The Book of Psalms for Singing (R PChurch of North America), or TheTrinity Psalter (PC of America), or lookup the 100 or more Psalter passages thatwe have in Rejoice!. Enjoy the refresh-ment that the Psalms will bring to yourheart and mind.

My final word is a reminder of a com-mand from the apostle Paul: “Let theword of Christ dwell in you richly, teach-ing and admonishing one another in allwisdom, singing psalms and hymns andspiritual songs, with thankfulness in yourhearts to God” (Col. 3:16-17).

Professor Alan Harman, former principal ofthe Presbyterian Theological College,Melbourne, is a noted scholar and author onthe Psalms. ap

P S A L M S

1 2 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

Why not tryreading the

Psalms aloud?They are

poetry, andoften the earpicks up the

messagequicker thandoes the eye.

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 1 3

E V A N G E L I S MB I B L E S T U D Y

The psalms are a constant source of encour-agement for God’s people in every age andcircumstance. Not only are they rich intheological understanding, helping us to

know God himself more deeply and His plan ofsalvation more fully, but they speak to our heart.They help us to feel as well as to know.

I love the hymn: “May the mind of Christ mySaviour live in me from day to day, by His love andpower controlling all I do and say.” The Psalmspoint me to Jesus, giving me an insight into themind of Christ my Saviour.

They also teach me to pray. They don’t just teachme to say my prayers (although that is also helpful)– they show me that it is all right to call out to Godin all my confusion from the depths of my being,one minute in anguish and the next minute inpraise, oscillating between faith and doubt, betweenhope and despair, between love and anger, betweenspiritual highs and (un)spiritual lows, from the joyof victory over sin to the shame of humble contri-tion.

May God speak to our hearts and inform our minds,enriching our devotional life, as we work throughthese psalms this month.

Bruce Christian4

Prayingproperly20 daily Bible studies in

Psalms 20-29, 42-50*

*Bible studies on Psalms 1-19 appear

in the October 2006 AP, and on

Psalms 30-41 in the June 2002 AP.

1 4 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

B I B L E S T U D Y

THE PASSAGE PSALM 20:1-9THE POINT Verse 6 identifies this as one of the many

“Messianic” psalms, since the word translated “anointed” in

English is “Moshiach (Messiah)” in Hebrew and “Christos” in

Greek. The psalm is a song/prayer of praise/blessing for

Israel’s King: its immediate focus is on David, and then on his

descendants; but its ultimate focus is on Israel’s (the Church’s)

true, eternal King, Jesus!

THE PARTICULARS• “The LORD” is the covenant name of the God of Israel (ie

Jacob, cf Exodus 3:15, Genesis 32:28); the sanctuary is the place

where God promised to meet with His people (cf Exodus

25:8), in Zion His holy city (cf Psalm 2:6); animal sacrifices

were the basis on which God would meet with them (cf

Leviticus 17:11). Paul had all this in mind in Romans 9:4-5 and

10:3-4 where he shows that it all points to Christ, finding its

true meaning only in Him (1-3).

• The prayer of verses 4-5 applies ultimately to Christ (cf 6)

and therefore, because of Him, those who are His, including

David, can pray it confidently (cf Ephesians 1:18-23; John

14:12-13).

• Verses 7-9 address men and nations of every age; but we in

the “Christian West” today especially need to heed their warn-

ing.

TO PONDER ... AND TO PRAY• How does this psalm both encourage and challenge you today?

THE PASSAGE PSALM 21:1-13THE POINT Psalm 21 provides the proof that the optimismof Psalm 20 was well-founded, and so looks forward to stillgreater victories in the future. As the Church looks back onwhat God has already done in Christ it can face its future withsimilar optimism, hope and courage. These two psalms togetherthen provide the setting for the next three that outline thethreefold ministry of Christ: the cross (Psalm 22), the crook(Psalm 23), the crown (Psalm 24).

THE PARTICULARS• Notice how many times You/Your appears in this psalm.David is never slow to give full credit to the LORD for everyblessing.• The LORD gives ample evidence in human history of His

strength and might, providing victory for His chosen people,His Church, through His appointed and anointed King, HisMessiah (1, 5, 13).• The LORD’s blessings bring joy in response to the king’spleading (2); bring him honour and glory (3, 5); and are thesource of his very life (4). This is true first of Christ, then ofthe Christian.• Our security is to trust in the only true God’s unfailing love(7).• The LORD is also a God of wrath who will bring judgementon all who oppose His rule; there will be a day of reckoning (8-12).

TO PONDER ... AND TO PRAY• Are you seeking to have a deeper relationship with Christ?

THE PASSAGE PSALM 22:1-18

THE POINT Jesus’ cry of anguish from the cross (Mark

15:34) consisted of the opening words of Psalm 22. It was

both a real expression of His own spiritual pain as the sinless

Son of God being found guilty of all your sin and mine, and a

clear declaration that Psalm 22 is predicting events associated

with the crucifixion. Only under the direct inspiration of the

Holy Spirit could King David have penned these words in such

accurate detail 1,000 years earlier, especially since execution by

crucifixion was as yet unknown.

THE PARTICULARS• It is typical of OT prophecy that it can be both applicable to

a contemporary situation (in this case David’s persecution and

the resultant spiritual depression) and a foretelling of a future

significant event in the sovereign LORD’s salvation history.

• God’s power and faithfulness are proven in His dealings with

His people, and are constant and independent of how we feel.

TO PONDER ... AND TO PRAY• How many specific details from the passion narrative can you

see foretold accurately here? Could they have been contrived?

• Do you ever share David’s feeling that God isn’t there, or

that He isn’t listening? How does Jesus’ identification with

Psalm 22 help you to get through these times (cf Hebrews

4:14-16)?

THE PASSAGE PSALM 22:19-31THE POINT When Jesus said, “But I, when I am lifted up

from the earth, will draw all men to myself”, He was referring

to His crucifixion, not His later ascension to heaven (cf John

12:32-33). This truth is anticipated in the second half of Psalm

22 as David’s mood changes and he sees God’s hand at work on

behalf of others in the midst of his suffering, and therefore as

he prefigures Christ.

THE PARTICULARS• David’s plea for the LORD’s help is strongly confident, in

contrast with his despair at the beginning of the psalm. Do we

not often feel this same tension as we struggle in prayer (19-

21)?

• In spite of the outward appearances at the crucifixion of Jesus

(cf 1-2, 6-7, 12-18), this very public humiliation and cruel death

would be the means by which God’s name would be pro-

claimed to all men, particularly to His special covenant people

(22-28).

• The author of Hebrews (in 2:10-12) recognises this psalm as

a direct reference to Jesus when He uses verse 22 to show that

our Saviour is one of us, our “brother”, suffering as our substi-

tute.

• Only Christ can save anyone, whether rich or poor, from the

power of death: He alone is to be praised (25-31, cf Acts 4:12).

TO PONDER ... AND TO PRAY• Are you ashamed of the message of the Cross in your witness?

DAY 4 The Psalm of the Cross – II.

DAY 1 God save the king.

DAY 2 God, the King, saves.

DAY 3 The Psalm of the Cross – I.

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 1 5

CANBERRA, BELCONNEN

Cnr Gatty St. & Ross Smith Cres, Scullin.

Sunday Service 10:00 am

Elder: Mr R Howe (02) 6247 9586

CANBERRA, FORREST (St Andrew’s)

1 State Circle (opp Parliament House).

Service Times: 9.30am. & 7.00pm.

Church Office: (02) 6295 3457

CANBERRA, TUGGERANONG

Isabella Plains: Isabella Plains Primary School,

Ellerstone Ave.

Worship Service & Sunday School 10.00am.

(02) 6292 6772

ABBOTSFORD-FIVE DOCK

443 Great North Rd., Abbotsford. 9.30am

& 5.00pm. Rev. Moses Hahn (02) 9713 2939.

ANNANDALE-LEICHHARDT

Hunter Baillie, Johnston & Collins Sts.

10.00am, 6.30pm. 2nd & 4th Sundays.

Rev. Peter Dunstan (02) 9810 7869

ARMIDALE (St. Paul’s)

Faulkner St, 9.30am. & 7.00pm.

Rev. David M. Seaman (02) 6772 3093

ASHFIELD

Liverpool Rd. & Knox St. 10.15am & 6.00pm

Rev Peter Hastie (02) 9798 6572.

ASHTONFIELD

19 Galway bay Dr. (Shamrock Hill Multi-

Purpose Ctr.) 10.00am.

Rev. Russell Vandervelden (02) 4933 8174.

BEACON HILL (St Andrew’s)

244 Warringah Rd. 9.00am. & 7.00pm.

Rev. Trevor Cheetham (02) 9451 5076.

BEECROFT

Mary St., 8.45am. 10.30am. & 5.30pm.

Rev. Paul Cooper (02) 9876 2478.

BEGA — EDEN

Bega – 25 Upper St. 9.30am.

Contact: Mrs M. Cochrane (02) 6492 2949

BONDI

Cnr. Castlefield & Miller Sts.

10.00am & 7.00pm.

Rev John Graham: (02) 9130 6607.

BONNYRIGG

Western Regions Chinese Church

14-16 Bibbys Place. 9.30 am. (English) &

11.00 am. (Mandarin)

S.Clerk: Stanley Chen (02) 9753 2073

BOWRAL-MITTAGONG

Bowral: 20 Bendooley St. 10.30am.

Kid’s Church: 10.30 am. 1st & 3rd Sunday

Mittagong: Cr Alice & Edwards Sts. 9.00am.

Rev. Doug McPherson: (02) 4872 4052.

BURWOOD (St. James)

46-48 Belmore St. 9.15am

Rev. David Maher (02) 9744 6542

BURWOOD CHINESE

46-48 Belmore St. 9.15am & 11.15am

(Cantonese) 10.00am & 5.00pm (English).

Church Office: (02) 9715 3889.

Rev. Dennis Law 0414 812 776.

Rev. Eugene Hor 0414 992 106.

Mr Joe Lin 0405 203 064. Miss Amy Leong

0403 687 467 (Pastoral worker)

CAMPBELLTOWN

34 Lithgow St. 8.30 am. 10.00 am. 6.30 pm.

Rev. Jim Elliot (02) 4625 1037.

CARINGBAH

393 Port Hacking Rd. South. 9.30am & 6.30pm.

Rev. Darren Middleton (02) 9540 4469.

CHATSWOOD

St Andrew’s, Anderson St. 9.00am & 6.30pm.

Lane Cove, St James, Farran St. 10.00am.

Rev. Jeff Read (02) 9419 5932 (W) 2077 (H)

CHERRYBROOK

John Purchase Public School Hall,

Purchase Road. Service: 9.30 am.

Rev. Stephen Fong (02) 9875 3684

CHINESE CHURCH

Cnr Crown & Albion Sts. Surry Hills.

English/Cantonese/Mandarin/Bilingual

Services. Office (02) 9331 4459.

Rev Ezra Tseng (02) 9500 1259(H).

COFFS HARBOUR (St Andrew’s)

187 Harbour Dr. 8.00am, 9.45am & 6.30pm

at Harbourside Evangelical Church.

Rev. Jamie K. Newans (02) 6652 3183

CONCORD

Cornerstone Presbyterian Community Church

Meets Concord Public School 9.30 am.

Cnr Burwood Rd. & Stanley St. Concord

Rev. C S Tang (02) 9688 7880 (H)

COWRA

46 Macquarie St. Also Gooloogong,

Morongla. Ph (02) 6342 1467.

CRONULLA

13 Croydon St. 9.30am.

Rev. Russell Stark (02) 9523 5875.

EAST MAITLAND

George St. 9.30am. Beresfield: Beresford Ave.

7.45am. Raymond Terrace: Irrawang St.

9.45am. Rev. J. Buchanan (02) 4933 7443.

EPPING

Bridge & Rawson Sts.

8.45am, 10.30am & 7pm. (02) 9876 1188.

FORSTER/TUNCURRYBruce St. Forster, 9.30am, 6.00pm. I.M. Rev. Scott Donnellan (02) 6582 2505GLEN INNESHeron St. 10.15am & 7.15pm. Pastor Lance Jackson (02) 6732 5707GOULBURN (St Andrews)Clifford St. 9.00am. 7.00pm (2nd & 4thSundays). Also Taralga, Crookwell andTuena. Rev. Chris Balzer (02) 4822 2344GOSFORD14-16 Young St. West Gosford. 8.00am.9.45am. 6.30 pm. Rev. M. Cropper Office: Ph (02) 4323 2490.GRANVILLE/MERRYLANDSGranville: 14 Hutchinson St. 9.30am.Merrylands & Monitor’s Rd. 10.30am. Bruce Frost, Pastor (02) 9638 4777GRIFFITHOpp. Collina Oval, Blumer Ave. 9.30 am.Rev. Peter Gobbo (02) 6962 4827.Dr L. Thorpe (02) 6962 1934GUNNEDAHMarquis & Barber Sts. Boggabri: CourtHouse (02) 6742 0551HURSTVILLECnr. Park Rd. & McMahon St. 9.30am &6.30pm. Rev Kevin Murray (02) 9153 8176.KIAMA Terralong St. 9.00am & 7.00pm. Pastor: Noel Creighton (02) 4233 1554KOGARAHCnr Kensingrton & Derby Sts. 9.30am. Mr Tim Ravenhall (02) 9798 8467.KOREAN, SYDNEY (Young Nak)7-9 Manson St, Telopea. 9.30am. 11.00am.3.00pm. S.Clerk (02) 9816 3807LEETONCnr. Sycamore & Cypress Sts. 10.00 am.Rev. Richard Keith (02) 4272 9407LISMORE (St Paul’s)188 Keen St. 9.00 am. & 7.00 pm.MANLY (St Andrew’s)Raglan St. & Augusta Lane. 9.00am. Rev. Derek Bullen (02) 9976 2801MAROUBRA8 Robey St, 10.00am. 7.15pm.Chinese Service, 4pm.Rev Johnnie Li (02) 9349 1312MOREE (St Andrew’s)Cnr Albert & Auburn Sts, 10.00am.Tel. (02) 6752 1083MORUYA31 Evans St. 9.00am. Rev. David Hassan (02) 4474 2186.MOSMAN (Scots Kirk)Belmont Rd. (nr Military Rd), 9.00am.Rev. Adrian de Graaf (02) 9969 6101.

C H U R C H D I R E C T O R Y

Come worship with us!If you are passing through or moving nearby, feel free to ring the Minister, Clerk or Elder.

Find us on the Web at: http://www.presbyterian.org.au/states.htm

new south wales

australian capital territory

NAROOMA

1 Farncombe Ave. 11.00am.

Rev. David Hassan (02) 4474 2186.

NEWCASTLE (St Andrews)

Cnr. Laman & Auckland Sts 9.30am & 6.00pm.

Office: (02) 4929 2857

NEWCASTLE EAST (St. Philip’s)

48 Watt St., 10.00am.

Surfside Evangelical: 7.00pm.

Rev. John Macintyre (02) 4929 2379.

NORTH SYDNEY-GREENWICH

(St Peter’s) 234 Blues Point Rd. 10.00am.

& 6.45pm. Wednesday 1.15pm.

Greenwich: (Taylor Memorial)

86A Greenwich Rd. 10.00am.

Rev. Dr Paul Logan (02) 9955 1662.

Rev. Matthew Oates (02) 9405 2235.

ORANGE (St James)Cnr Anson St. & Matthews Ave. 10.00am.Rev. William Stewart (02) 6362 6304PARRAMATTA CITY

Cumberland High School,

Dunmore Ave. Carlingford.

S. Clerk: Mike Whiteman (02) 9484 1240.

PENRITH (St Andrew’s)

Doonmore St. near High St, 9.00am. &

7.00pm. Rev William Morrow (02) 4721 2440.

PORT MACQUARIE (St Andrew’s)

Cnr William/Munster Sts, 9.00am., 10.30am

Rev S Donnellan (02) 6582 2505

RANDWICK

Alison Rd. & Cook St. 10.00am. & 5.00pm.

Rev. Grant Thorpe (02) 9399 3183.

ROSE BAY (St Andrew’s)

Cnr Dover Rd.&Carlisle St.

10.00am& 6.00pm.

Rev Bruce Christian (02) 9388 1206(O).

SOUTHERN CROSS

Park Ave. East Lismore

Rev. Stephen Cree (02) 6621 3655

SPRlNGWOOD

160 Macquarie Rd. 10.30am. & 6.00pm.

Winmalee : 481 Hawkesbury Rd. 9.00am.

Ass. Min. Mark Armstrong (02) 4751 1188

(O). I.M. Rev. Dr Lindsay Ferrington

STRATHFIELD (St David’s)

Barker Rd. & Marion St. 10.00am. & 6.30pm.

Rev Robert McKean (02) 9746 8123.

SUTHERLAND

Cnr Flora & Glencoe Sts. 9.30am & 5.30pm

Rev Andrew Clausen (02) 9521 2361

SYDNEY (Scots Church)44 Margaret St. Sydney. Sun: 10.30 am. Wed: 1.15pm. Rev. Adrian Van Ash (02) 9299 7490 (O) (02) 9817 0587 (H).TAMWORTH (St Stephen’s)

Cnr Matthews & Crown St. 9.00am &

6.30pm. Moonbi 9.00am.

Rev Stuart Andrews (02) 6765 8754.

Tamworth Community Presb Church,

St Stephens, Cnr Matthews & Crown St.

10.30am. Rev Keith Walker (02) 6766 1802

Rev. Phillip Chang (02) 6766 6393.

TAREE

Albert St. 9.00am.

Rev. Paul Harris (02) 6552 1082(O).

TERRIGAL (Scots Kirk)

2 Willoughby Rd. 9.00am & 6.00pm.

Rev. Glenn Samuel (02) 4385 2240

TUROSS HEAD

277 Hector McWilliam Dr. 9.00am.

Rev. David Hassan (02) 4474 2186.

WAHROONGA

Wahroonga Presbyterian Church,

Cnr. Illoura Ave. & Stuart St. 9.30am.

Rev. Murray Fraser (02) 9489 3690

WAGGA WAGGA SOUTH

60-62 Coleman St. Turvey Park

9.00am & 10.30am.

Rev. Sandy McMillan (02) 6925 1228.

WEE WAA

Mitchell St. Rev. Mark Powell (02) 6795 4259

WENTWORTH FALLS (St Andrew’s)

Falls Rd. 9.00 am. Session Clerk: Mr Bernie

Tucker (02) 4757 3518

WENTWORTHVILLE (St Andrew’s)

7 McKern St. 9.00am & 5.00pm.

Rev. Luke Tattersall (02) 9863 8366.

WESTLAKES

Warnervale Community Hall, Virginia Rd

S. School 10.15am. Service 10.00am.

Rev. Esa Hukkinen (02) 4353 0868

WEST WYALONG

Pioneer Memorial, Court St. 11.00am.

Also at Barmedman, Mirrool, Tallimba &

Weethalle. Various times.

Mr. Graham French (02) 6972 2143.

WOLLONGONG (St Andrew’s)

Cnr Kembla & Burelli Sts. 9.45am & 6.00pm.

Rev. John Thompson (02) 4226 1725(O).

WOOLGOOLGA

Cnr Scarborough St & Landrigan Cl. 9.00am.

Rev. Jamie K. Newans (02) 6652 3183.

WOONONA

7 Gray St. Rev Peter Currie (02) 4284 4057.

WOY WOY

120 Blackwall Rd. 9.00 & 10.30 am.

S.Clerk: Keith Chapple (02) 4341 2688

ACACIA RIDGE

Cnr. Mortimer & Beaudesert Rds.

9.00am. & 6.00pm. Pastor Stephen Teale,

(07) 3277 0010, (07) 3711 3022 (H).

ASCOT

68 Charlton St. (Near Airport).

Nundah: 14 Rode Rd

Rev Guido Kettniss (07) 3216 4151.

Rev Les Hall (07) 3267 0558

ATHERTON (Tablelands)

Cnr. Alice & Jack Sts. 10.00am & 6.00pm.

Rev. Cameron Wills (07) 4091 1375

BALD HILLS

58 Strathpine Rd. 8.30am. & 7.00pm.

Rev Peter Bloomfield (07) 3261 4305.

BRISBANE KOREAN

145 Ann St. 8.00am. 12.00 noon, 7.30pm.

Rev. Dr M. M. Y. Kim (07) 3300 3132

BRISBANE (St Paul’s)

53 St Pauls Tce. Spring Hill.

Rev. A. Gardiner (07) 3831 7458(O).

BUNDABERG

Cnr Water & Alice Sts. 9.00am & 7.00pm.

Rev. Wallace Brown (07) 4151 4766.

CABOOLTURE24 Cottrill Road. 9.00am & 6.00pm. Rev. G. Watt (07) 5494 1181CAIRNS

85 Sheridan St. 9.30am. & 6.30pm.

Korean 11.00am. Cook Island 12 noon.

Rev. Harry Oh (07) 4051 2238

CALLIDE VALLEY

Biloela: Cnr. Kariboe & Melton Sts.

10.00am. Jambin: Three Ways 8.30am.

Rev. Mal Pierce (07) 4992 1441.

CHARLEVILLE/BLACKALL

78 Galatea St. 9.00am.

CLAYFIELD (Scots Memorial)

29 Bellevue Terrace, 9.30am & 6.30pm.

Rev. Andrew Richardson 0423 160 412

COORPAROO

Emlyn St. 10.00am.

H. M. Phil Case (07) 3397 8793.

CREEK ROAD

Presbyterian Ministry Centre, 1541 Creek Rd

(cnr Fursden Rd). Carina 9.00am & 6.30pm.

Centre: (07) 3398 4333.

Rev Peter Barson (07) 3399 3607.

Asst. Mr Jens Norved (07) 3399 6123.

DECEPTION BAY–BURPENGARY

Peace Presbyterian Church. 9.30am.

155-157 Maine Terrace, Deception Bay.

Rev. John Gilmour (07) 3203 2526.

GLADSTONE (St Andrew’s)

Goondoon & Bramston Sts. 10.00am.

Benaraby: O’Connor Rd. 8.00am. Calliope:

Dawson H’way (Stirrat St.) 2nd Sunday

9.30am; 4th Sunday 8.00am. Rev. D. Secomb

(07) 4972 1058 (O); 4972 1057 (H).

GOLD COAST (I)

Arundel: 132 Allied Drive 9.30am & 6.30pm.

Rev. Russell van Delden (07) 5571 5676 (O).

Robina: Cnr University & Cottesloe Drives

10.00 am & 6.30 pm.

Rev. Kevin Ridley (07) 5571 1416

GOLD COAST (II)

Mudgeeraba: Cnr Mudgeeraba Rd &

Regency Pde. 9.00am & 6.30 pm.

I.M. Rev. Graham Eastwell (07) 5573 1458

GOLD COAST (III)

Christ Church: Currumbin Primary School,

Phillip Street, Currumbin – 9.30am.

Rev. Alan Radloff (07) 5593 8909.

ITHACA

100 Enogerra Tce, Paddington.

Service: 9.30 am. 6.30pm.

Rev. Robert Herrgott (07) 3300 6158.

IPSWICH

Cnr Limestone & Gordon Sts. 9.30am,

10.00am & 6.30pm.

Forest Hill: Church St, 9.00am.

Office: (07) 3281 7201, Fax: (07) 3202 2571.

MACGREGOR

268 Padstow Rd. Eight Mile Plains 9.00am.

Pastor Ross Wilson (07) 3272 6265

MACKAYCnr Harvey St. & Evans Ave. Nth Mackay.8.30am & 7pm. Sarina: Sarina Beach Rd.9.30am each Sunday; Ph. (07) 4957 2835.MARANOARoma: Queen Street 9.00am.

E V A N G E L I S M

1 6 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

queensland

C H U R C H D I R E C T O R Y

Surat: (1st Sunday) 11.15am.Pastor Walter Posthuma (07) 4622 1158MAROOCHYDORE

45 Okinja Road Alexandra Headland 9.00am

& 7.00pm. Rev. Peter Barber & Church

Office (07) 5443 7073.

Rev. Keith Mayers (07) 5445 9209.

MARYBOROUGH

523 Alice Street. 9.00am (& 5.00pm first

Sunday). Rev. David Newman (07) 4123 1212

MONTO

Bell St. 10.00am. Abercorn 11.45am. (1st

Sunday). Kalpowar: 5.30pm.

Pastor Elton Wiltshire (07) 4166 1441.

NORTH PINE

57 Old Dayboro Rd. Petrie. 9.00am &

6.30pm. Rev P. Cornford (07) 3285 2104.

REDCLIFFE PENINSULA

WoodyPoint, Cnr. Ellen & Hawthorne Sts.

9.30am. & 6.00pm. Scarborough: Jeays St.

8.00am. Rev. Peter Whitney (07) 3284 2578.

ROBINA

Cnr Cottesloe & University Drs.

Rev. Kevin Ridley (07) 5571 1416.

ROCKHAMPTON (St Andrew’s)

51 Denham St. (cnr Alma Lne) 9.00am. &

6.00pm. Rev C. Kennedy (07) 4922 8241.

ROCKHAMPTON (John Knox)

Rundle St. 10.00 am. & 7.30 pm.

Rev. Jon Chandler (07) 4922 1825 (O)

(07) 4922 1540 (A/H).

ROCKHAMPTON ( St Stephen’s)

Burnett St. Nth Rockhampton, 8.30am.

Rev. Jon Chandler (07) 4922 1825 (O)

(07) 4922 1540 (A/H).

Mt Morgan: St Enoch’s, East St. 4.00pm.

Rev. Jon Chandler (07) 4922 1825 (O)

(07) 4922 1540 (A/H).

SANDGATE

Loudon St. 9.00am & 6.00pm.

Rev. D.K. Ashman (07) 3269 1231

SHAILER PARK/CORNUBIA

99 Bromley St. Cornubia. 10.00am &

6.00pm. Rev. Don Geddes (07) 5522 8982.

SPRINGSURE

Charles St. 10.30am.

Emerald: Cnr Ruby & Egerton Sts., 8.30am.

Rev B J Harrison Phone (07) 4984 1550.

THE GAP

1195 Waterworks Rd, 9.00am.

Rev. Chris Perona (07) 3300 9875

TOOWOOMBA NORTH (St David’s)

Mary St. Also at Geham.

TOWNSVILLE (Willows)

26 Carthew St. Kirwan 9.30am & 6.30pm

Rev. David McDougall (07) 4723 1232

TOWNSVILLE (St Andrew’s)

113 Wills St. City. 9.00am. & 6.30pm.

Ass. Rev. Kwang-Ho Song (07) 4778 3823

Rev. Rudi Schwartz (07) 4771 2460

WEST TOOWOOMBA

Cnr Greenwattle & South Sts. 8.00am,

10.00am & 6.00pm. Rev R. Sondergeld

(07) 4633 4000 (H) (07) 4633 4188 (O).

Past. Robert Farr (07) 4614 0467.

WINDSOR

Maygar St. 8.30am.

Wilston: Macgregor St. 10.00am.

Newmarket: Wilmington St. 6.00pm.

Rev. Eric Noble (07) 3356 4124.

ARARAT

330 Barkly St (Cnr Albert St). 10.00am.

Rev. Iain Hutton (03) 5352 4054

ASHBURTON

Junction of High St. and High Street Rd.

near Warrigal Rd. 10.15am.

Rev Peter Orchard (03) 9889 6034.

ASPENDALE

Cnr Station St. & Lyle Grv. 9.00am. &

6.00pm. Session Clerk (03) 9580 6161.

AUBURN

Cnr Rathmines & Station Sts Hawthorn East

10.00 am. Rev. Trevor Cox (03) 9882 5256

BAIRNSDALE

159 Nicholson St. 10.00am.

1st of Month 5.00pm. S/school 9.00 am.

Rev. Gary Stephens (03) 5153 1669

BALACLAVA

106 Hotham St. & Denman Ave. 9.30am.

Rev. Tony Johnson (03) 9527 3270.

BENDIGO (St John’s)

Forest St. 10.30am. (03) 5443 6189.

BLACKBURN

53 Gardenia St. 11.00am.

Rev P Locke (03) 9725 6417

BRIMBANK

Sydenham Community Centre

Cnr, The Community Hub & Overton Lea

Blvd, 6.00pm each Sunday.

Rev. Peter Owen (03) 9747 8195.

BUNDOORA

Bundoora Hall, Noorong Ave.

10.00am & 6.00pm.

Admin: Mrs M. Goodson (03) 9457 4962.

BURWOOD

(Chinese Presbyterian Church) 11.00am.

Cnr. Greenwood &Tennyson Sts.

Rev Dr John Elnatan (03) 9801 7645.

CAMBERWELL- Trinity

cnr Riversdale & Waterloo Sts. 10.00am.

Rev. Philip Mercer (03) 9882 8102

CAMPERDOWN-TERANG-GARVOC

9.30 am Aug — Jan. 11am Feb — July

Terang: 1 Warrnambool Rd.

Camperdown: Campbell & Brooke Sts.

Garvoc: 2:30pm. 2nd & 4th Sunday.

Pastor Bernie Thomas (03)5592 1041

CANTERBURY

146 Canterbury Rd. 10.30am. & 7 pm.

Rev. Grant Lawry (03) 9836 4601.

CANTERBURY JAPANESE

146 Canterbury Rd. 10.30 am

Mr Sam McGeown (03) 9894 2384.

CAULFIELD-ELWOOD

Caulfield: Neerim/Bambra Rds. 11.15am.

Elwood: Scott/Tennyson Sts. 9.15am.

Pastor: Evan Prentice (03) 9505 3013.

CHELTENHAM Pioneers’ Presbyterian8 Park Rd. Cnr. Charman Rd. 9.30am. Rev.Choul Yat; Sudanese (Nuer Language) 2.30pm.I.M. Rev. M. Wharton (03) 9018 9521.CLIFTON HILL

Cnr Michael & McKean Sts North Fitzroy.

10.45 am. Rev. Peter Phillips (03) 9346 8044.

COLAC (Scots)

90-94 Armstrong Street. 10.00am.

Rev. Marvin Hagans H: (03) 5250 4360

O: (03) 5231 2398

DANDENONG

51 Potter St. 10.00am.

Rev. John Rickard (03) 9792 4252.

DONVALE

Seventh Day Adventist Church, Central

Road, Nunawading. 9.30am & 6.30pm.

Rev Gerald Vanderwert (03) 9842 9493.

(03) 9841 7020 (O)

DROMANA-MORNINGTON

St Andrew’s, Gibson St. 9.00am.

Mornington (The Chapel) Cnr Strachans

Rd. & Nepean Hwy. 11.00am.

Rev. Dr Michael Wishart (03) 5975 9514.

DROUINChurch St. 9am. 10.30am. 7.00pm. Rev. Ken Brown (03) 5625 1126.ELTHAM

23 Batman Rd. 10.00 am

Rev. Don Elliott (03) 9439 9720

ESSENDON

Cnr Wilson & McPherson Sts. 9.15am &

7.00pm. Rev. Peter Phillips (03) 9346 8044.

FLEMINGTON

Norwood St. 9.30am.

S. Clerk Miss R. Anstee (03) 9650 9903.

FRANKSTON

30 Radiata St. 10.30am.

Pastor Bill Medley (03) 9786 2976.

GEELONG (St. Georges)

Cnr. Latrobe Tce & Ryrie St.

10.00am & 7.00pm.

Rev. Graeme L. Weber (03) 5229 5493.

GEELONG NORTH

Cnr Victoria St & Balmoral Cres. 10.00am.

Rev. Allen Lendon (03) 5278 1887.

S. Clerk Mr Bert Stasse (03) 5241 4097.

GEELONG WEST (Scots)

Cnr. Pakington & Waratah Sts. 10.00am.

I.M. Dr. Allan Harman (03) 5256 2134.

HAMILTON

St Andrew’s, Gray & McIntyre Sts. 10.00am.

& 5.00pm. (last Sunday of month)

Phone: (03) 5572 1009

HAWTHORN

580 Glenferrie Rd. 11.00 am. & 7.00 pm.

Rev. Graham Nicholson (03) 9819 5347.

HEATHMONTCnr. Waterloo St. & Canterbury Rd.Heathmont 10.00am. Rev. Andrew Venn (03) 9870 5182.KANGAROO GROUND

265 Eltham-Yarra Glen Rd. 9.30am.

S. Clerk: Dr R.Baldock. (03) 9437 1265

KOREAN MELBOURNE

16 Walnut Rd. North Balwyn. 11.00am &

3.30pm. Pastor Suk Won Kim 0438 985 738.

LEONGATHA

Cnr. Bent & Turner Sts. 10.00am.

Session Clerk: (03) 5662 2107

MALVERN

161 Wattletree Rd. 10.30am. & 5.00 pm.

Rev. Philip Daffy (03) 9509 7373.

MELBOURNE

The Scots’ Church, Cnr. Russell & Collins

Sts. 11am & 7pm. Wed. 1.00pm.

Rev. Douglas Robertson (03) 9650 9903.

victoria

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 1 7

E V A N G E L I S MC H U R C H D I R E C T O R Y

MELTONMowbray College, Centenary Ave. 10.00am.Rev Peter Owen (03) 9747 8195.MOE — YARRAMMoe: 34 Fowler St. 10.00am.Yarram: Cnr. Dougherty & MontgomerySts. 2.00pm. Rev Jared Hood (03) 5127 1296.NOORATCnr Mc Kinnons Bridge & Glenormiston Rds.10.30am. Rev. Barry Oakes (03) 5592 5220NUMURKAH58 Saxton St. 11.15am. Tallygaroopna: Victoria St. 9.30am.Cobram: Cnr High and Pine Sts. (AnglicanChurch) 2.30pm. RESERVOIR81 Edwardes St. 10.00 am. & 7.00 pm.Rev. Ross Tucker (03) 9460 9523ROCHESTERCnr Victoria St. & Echuca Rd. 11.00am & 7.30pm (every 2nd Sunday). H. Missionary – Mr S. Arbuckle. S. Clerk – Mr J. Broad (03) 5484 1927.ST KILDACnr Alma Rd. & Barkly St. 11.00am &7.00pm. Rev. Bob Thomas 0417 592 646.SEAFORDSt Barnabas Anglican Church. 10.45am.Cnr Park St & Margaret Ave. Session Clerk (03) 9580 6161SHEPPARTONCnr. Hayes & Leithen Sts. 9.00am. &7.00pm. Also Stanhope, Kyabram.Rev Kyung Ee (03) 5831 6494.SOMERVILLECnr Jones Rd. & Park Lane. Rev. Ian Brown (03) 5977 5469.SOUTH YARRA621 Punt Rd. 10.30 am. & 5.30 pm.S.Clerk: Mr J. Adlawan (03) 9808 7391.SUNSHINEMcKay Memorial, Anderson Rd. 10.00am. & 6.00pm. Rev Cor Vanderhorn (03) 9311 1661SURREY HILLS (St Stephen’s)Canterbury & Warrigal Rds. 10.15am &7.00pm. Family Services 6.00pm (2nd & 4thSunday). Deaf Presbyterian Church 2.00pm.Rev. Tony Salisbury (03) 9551 3634Rev. Chris Siriweera (03) 9833 3306.UPPER YARRA – WARBURTON3471 Warburton H’way. 10.00am. & 6.00pm.Rev. Tony Archer (03) 5966 2309.WANGARATTA – REGIONAL PARISHWangaratta, 158 Rowan St. 11.00am &5.00pm (9.00am 1st Sunday) Yarrawonga, 47 Orr St. 8.45am (11.00am 1stSunday). Myrtleford, 78 Standish St. 7.00pm(5.00pm June, July, August). Rev. Neil Harvey (03) 5721 6444WARRNAMBOOL (St John’s)Warrnambool: Spence Street. 9.30am &11.00am & 7.00 pm. Office: (03) 5562 2029South Warrnambool: McDonald St. 9.30am.Woodford: Mill St. 11.00 am. Rev Chris ten Broeke (03) 5561 5373Rev. Philip Burns (03) 5561 7899.WEST FOOTSCRAY141 Essex St. (Scots) 10.00 am.Session Clerk: Ms J Swift (03) 9687 5701

WILLIAMSTOWN (St Andrew’s)87 Cecil St. 10.00am.Rev. Bruce Riding (03) 9397 5338WOORI YALLOCKHealesville Rd. 9.15am & 5 pm, (7pm DLS)Rev David Brown (03) 5964 6014.WYNDHAM116-120 Blackforest Rd. 10.00am. Pastor Shane Cassidy (03) 9974 2024

BASSENDEAN14-16 Broadway. 9.30am. Rev. Ross Fraser (08) 9248 3252.BICTONHarris St. & View Tce. 9.00am & 7.00pm.Rev. Andrew Robinson (08) 9339 3542FREMANTLE (Scots)90 South Tce. Worship & Sunday School10.00am & 5.00pm, Wednesday 12.30pm.Rev. Stuart Bonnington (08) 9319 2208 Off. (08) 9336 6572LEEDERVILLE (Henderson Memorial)Cnr Kimberly & Ruislip Sts. 10.30am.International Service 12 noon.Rev. Seong Mo Byun (08) 9382 2325.

ADELAIDE (St Andrew’s)92-98 Archer St. North Adelaide. 10.30 am.Rev. Dr G. Lyman (08) 8563 2147. Session Clerk Mr D. Niven (08) 8381 4615.ELIZABETH106 Goodman Rd, Elizabeth South. 9.30am.Session Clerk: Mr Bob Arstall (08) 8825 5226.Int. Mod. Rev. John Campbell (08) 865 3045LARGS NORTHBrenda Terrace. 11.00am. Pastor Norman Carter (08) 8263 9692.MILLICENTCnr Fifth & Sixth Sts. 10.30 am.Rev. Alan Clarkson (08) 9739 6490.Also RendelshamMT BARKERHutchison St. 10.30 am.Pastor Rupert Hanna (08) 8391 3151.Mod. Rev. S. Slucki (08) 8296 1581.MT GAMBIERAllison St. 10.00 am. 5.30 pm. Also Allendale,Glenburnie, Nelson (Vic), OB Flat.Rev Gary Ware (08) 8723 9028.NARACOORTEChurch St. 10.00am.Rev. Andrew Gall (08) 8762 1035.NORWOOD (St Giles)79 The Parade. 9.15am & 7.00pm. Rev Dr Reg Mathews (08) 8395 7841PARA HILLS174 Maxwell Rd. 10.45 am.Rev Dr Reg Mathews (08) 8395 7841PENOLAPortland St. 9.30am. Rev. Alan Clarkson (08)

9739 6490. Also Dergholm, Kalangadoo

PORT AUGUSTA

Jervois St. 10.00 am.

Barry Rossiter (08) 8642 2059.

SEACLIFF

Kauri Pde. Seacliff. 9.30am.

Rev. S. Slucki (08) 8296 1581.

WHYALLA

28 Ramsay St. 10.00 am.

S/Clerk H. Mashford (08) 8645 0818.

I.Mod. Rev. J. Campbell (08) 8265 3045.

CORNERSTONE (Hobart) 10.00am.

The Philip Smith Centre, 2 Edward St, The

Glebe. Rev. David Jones (03) 6223 4701.

CROSSROADS 6.30pm.

Underground at 86 Murray St.

H.M. Michael Lynch 0414 669 554.

DEVONPORT (St Columba’s)

13 Edward St. 10.00am. Don: Waverley Rd.

2.00pm (1st & 3rd Sundays).

Rev. Steve Warwick (03) 6424 6066

HOBART (St John’s)

10.00am & 6.00pm (7.00pm daylight saving).

188 Macquarie St. (03) 6223 7213.

Rev. Robert White (03) 6229 7657

Rev. Rod Waterhouse 0438 555 983.

LAUNCESTON (St Andrew’s)

Civic Square. 10.00 am & 5.00 pm.

Church Office: (03) 6331 5412

Rev. Peter Thorneycroft 0438 315 412

MONTROSE

Cnr. Islington Rd. & Walker St. 10.00 am.

Mod. Rev. Rod Waterhouse 0438 555 983.

RIVERSIDE

Eden St. 10.45am.

Glengarry: 9.15am. Frankford H’way.

Winkleigh: 9.15am, 2nd Sunday.

Rev. Norman Shellard (03) 6327 2967

ROKEBY

Presby. Community Church, Tollard Dr.

Rev. Neil McKinlay (03) 6247 3656.

SCOTTSDALE

George St. 11.00am. Bridport: Westwood St.

9.00am. I.M. Rev. P. Thorneycroft,

Pastor Greg Munro (03) 6352 2527.

STANLEY (St James)

Fletcher St. 10.30am.

I.M. Rev. Steve Warwick (03) 6424 6066.

ULVERSTONE (St Andrew’s)

65 Main Rd. 10.00am.

I.M. Rev. Peter Thorneycroft 0438 315 412

WEST TAMAR (Auld Kirk)

Sidmouth 10.00am and Mole Creek 2.00pm.

I.M. Rev. John Britton (03) 6339 4480

E V A N G E L I S M

1 8 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

western australia

C H U R C H D I R E C T O R Y

To register your church in this section of AP is an easy, low cost exercise.

Facsimile the AP office on: (03) 9723 9685 or E-mail us at: aus-pres@bigpond.net.au

The Annual Fees are:Congregations under 50 $45.00 plus GSTCongregations 51 -99 $55.00 plus GSTCongregations 100 or more $65.00 plus GST

south australia

tasmania

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 1 9

B I B L E S T U D Y

THE PASSAGE PSALM 23:1-6THE POINT In the light of Jesus’ claim to be the GoodShepherd (cf John 10:1-18), the “Shepherd’s Psalm” is undeni-ably Messianic. Jesus came primarily to die for our sin (cfJohn 3:14-17, Psalm 22); but He also came to show us what theFather is like as one who cares for His “flock” in every way –feeding, leading, protecting, and rescuing them, at every pointand in every life experience.

THE PARTICULARS• With the LORD as our shepherd we don’t need anything else(1).• The LORD provides all the peace and prosperity we need aswe come to Him for rest (2; cf Isaiah 30:15, Matthew 11:28-30).

• Jesus, the Good Shepherd , came to give us life in every sense(cf John 10:10-11) – to restore our very being to a right rela-tionship with God, and then to enable us to walk in His ways,consistent with His name (character) we now bear. The shep-herd’s crook is specially designed to rescue, to defend, and toguide (3-4).• As this psalm is specifically about Jesus, vs 5 can apply bothto Him as anointed Messiah, fulfilling His mission surroundedby His enemies (cf Ps. 22), and to us (cf 1 John 2:20, 1 Peter2:9-12).• The hope of eternal life, starting now, is our crowning joy(6).

TO PONDER ... AND TO PRAY• What difference will this psalm make to your life today?

THE PASSAGE PSALM 24:1-10THE POINT A possible context for this psalm is that David

wrote verses 7-11 to be sung on the occasion when the Ark of

the Covenant was carried up to Jerusalem for the first time, and

that he later added verses 1-6 when the festivities were post-

poned because of God’s judgement on Uzzah when he touched

the sacred box (see 2 Samuel 6). The context for us is clearly

the coronation of God’s true King, Jesus, the LORD Almighty,

the King of glory.

THE PARTICULARS• It is a bold statement that the whole earth and everything in

it belongs to the LORD, the one, true God who hasn’t only

revealed Himself in Creation, but even more clearly and

unequivocally in Jesus and in the Bible. The average man

today has no time for such a thought but, sadly, he will one day

be held to account for his blatant rejection of the evidence (cf

Rom. 1:20, Acts 17:31).

• The God of Creation is a holy God who must not be

approached with any hint of sin in the worshipper. This is

clear from the detailed ceremonial procedures He has laid down

in Leviticus. Scripture is equally clear that no one but Jesus has

achieved the standard required by verses 3-4, and that we can-

not approach God except through the vindication He has pro-

vided as Saviour.

TO PONDER ... AND TO PRAY• Why does David refer to God as “the God of Jacob” here (6)?

THE PASSAGE PSALM 25:1-22THE POINT How refreshing it would be for us today to heara king earnestly pleading with his God for himself and hiscountry as David did! This psalm covers many different emo-tions, in a random arrangement as our emotions often are, butthe clear, sharp focus remains “all day long” on the LORD whois his Saviour.

THE PARTICULARS• David sees the close connection between trusting in God,walking honestly and uprightly before Him, and enjoying Hisovert blessing before men. The juxtaposition of his plea, “Donot let me be put to shame”, and his confident assertion, “Noone whose hope is in You will ever be put to shame”, is a typicalexample of a humble man struggling in prayer before a faithful

God (1-3).• David’s prayer requests include: for guidance and instructionfrom a saving, loving, faithful God (4-5, 8-10); for mercy andforgiveness for past sins, great as they are (6-7, 11, 18); forcomfort, companionship and quietness of spirit and peace ofmind in the midst of stress (16-18); for protection fromungodly men (19-21).• Guidance and blessing are for those who fear the LORD (12-15).• The prayer for Israel’s redemption was answered in Jesus(22).

TO PONDER ... AND TO PRAY• Is devotion to Jesus the focus of your everyday life? (cf verse5)

THE PASSAGE PSALM 26:1-12THE POINT David’s emphatic claims in this psalm of per-

sonal righteousness don’t sit well with us in the light of what

we know about his failures, and his confessions in Psalms 32,

51, etc. But it seems that here he is talking about his chosen

alignment, his mindset, rather than his ability always to live

consistently within its requirements (cf the tension in vs 11!).

Like Psalm 1, he sees a clear and sharp distinction between the

righteous and the wicked.

THE PARTICULARS• David’s commitment to walk in God’s ways is rock solid and

he is therefore happy for God to conduct a spiritual audit (1-2);

God’s love/mercy/kindness and truth are his guiding lights (3).

• David knew that godly living involved the shunning of

ungodly counsel (cf Psalm 1:1), and this he declared as his pol-

icy (4-5).

• Public worship, involving self-examination, praise and reflec-

tion on God’s goodness, was an integral part of the spiritual

“CV” David presented to the LORD in support of his petition

(6-8).

• David dissociates himself completely from “the wicked” who

reject God’s ways, but his appeal for “mercy” and “redemp-

tion” implies that he accepts he is a sinner in need of God’s

grace (9-12).

TO PONDER ... AND TO PRAY• Is a Christian who sins any different from an unbeliever?

DAY 8 A blameless sinner.

DAY 5 The Psalm of the Crook.

DAY 6 The Psalm of the Crown.

DAY 7 Dedication and devotion.

2 0 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

B I B L E S T U D Y

THE PASSAGE PSALM 27:1-14THE POINT David may have recalled Abigail’s words in 1Samuel 25:29 as he wrote this psalm, reflecting on what itmeant to be God’s son.

THE PARTICULARS• David saw his whole life, his whole being, as contained withinand protected by the Sovereign LORD who saves, guides andprotects all who belong to Him; he is anticipating the One whowill come as the Light of the World (John 8:12), the GoodShepherd (John 10:11), and the Saviour of men (Matthew. 1:21)(1, 5).• David is confident the LORD can keep him safe from theattacks of all his enemies, spiritually as well as physically (2-3, 6,12).

• David’s one, constant desire was to be in the LORD’s pres-ence, a passion that Jesus would later commend in Mary,Martha’s sister (Luke 10:41-42). It made him feel safe, secureand significant; it gave him joy and the desire to sing God’spraise (4-6).• Conscious of his own weakness, and in need of God’s mercyand grace rather than His justice, David chose to pursue Godrelentlessly rather than to ignore Him or try to hide from Him(7-10).• David was not distracted by pragmatism; he knew theLORD’s way was right even if the proof of this neededpatience (11-14)!

TO PONDER ... AND TO PRAY• Does Psalm 27 describe your state of mind each Lord’s Day?

THE PASSAGE PSALM 28:1-9THE POINT We in the 21st Century Church have much tolearn from David’s prayers. We can easily identify with histimes of despair when there seems to be no one at home in theUniverse; but in our busy lives, so centred on the things of thisworld and quick-fix solutions, a regular time alone with a holyGod seems less essential.

THE PARTICULARS• For David, a breakdown in communication between him andhis God in this life was the equivalent of dying and going tohell (1).• David knew that his God was a holy God, so any fellowshipwith Him could only be on the basis of His mercy (2).• There are 2 things about “the wicked” from which David

wants to be completely dissociated: two-faced hypocrisy (3);and a failure to acknowledge God’s providential hand at work(4-5).• David’s song begins with a desperate cry for help, but fin-ishes with a cry of praise expressing confidence, joy and thanks(6-7).• Verses 8-9 clearly foreshadow Jesus, the LORD’s “anointedone” (Messiah), using words like “salvation”, “save” and “shep-herd”.

TO PONDER ... AND TO PRAY• How essential is communicating with God to your daily life?• Are you ever guilty of accusing God of being silent when it isyour own fault for not finding time to read His Word eachday?

THE PASSAGE PSALM 29:1-11THE POINT The name “the LORD” occurs 18 times in these

11 verses. He is Israel’s covenant God who stands as the

almighty, all-powerful King and Judge over all the earth which

He called into being with His voice (cf Genesis 1:3, 6, 9, 11, 14,

20, 24, 26). He is the LORD who gives to His special

covenant people strength and peace (11).

THE PARTICULARS• Israel’s King wants everyone to apply mind (“ascribe”) and

heart (“worship”) to giving the LORD all the glory due to

Him – not just on earth, but also in heaven (the angelic

“mighty ones”) (1-2).

• The power of God is most clearly seen by fallen Man, blind

and deaf to spiritual realities, in the physical effects of the

weather. We see this today in tsunamis, hurricanes, earth-

quakes, floods, bushfires, etc, but we fail to acknowledge God’s

hand (3-10).

TO PONDER ... AND TO PRAY• Is the Bible’s constant claim that God controls the weather in

every detail (creating storms, sending or withholding rain, etc.)

just a primitive, pre-scientific attempt to account for something

that we can now explain away with thermometers/barometers,

or are we missing out on an important fundamental truth here?

• Why did God send the Flood in Noah’s day? Why does He

send tsunamis/cyclones/droughts today? What is He saying

to us?

THE PASSAGE PSALM 42:1-11THE POINT How much we long for God’s presence whenthings get tough depends largely on how close we have been toHim in the past. We can’t start to imagine what it was like forJesus, the eternal Son of the Father, when He cried out fromthe cross, “My God, my God, why have you forsaken me?” (cfPsalm 22). I’m not sure that I can even identify fully with thedepth of feeling expressed by the psalmist in this psalm or thenext. He was really missing the rich fellowship he’d enjoyedwith his God in the past. What had happened? Where washis faithful, reliable Saviour now?

THE PARTICULARS• Once we have experienced God as the very life of our soul, tobe separated from Him is like being in a desert without water

(1-2).• Our feeling of desperation when God seems beyond ourreach is only compounded when unbelieving acquaintancesnotice this and taunt us, as if their scepticism is therefore justi-fied (3, 9-10).• We must never underestimate the importance of meetingtogether regularly for worship and fellowship (4; cf Hebrews10:19-25).• A good antidote for depression is recalling God’s faithfulness(5-7) and remembering just who He is – a loving Saviour (5, 8,11).

TO PONDER ... AND TO PRAY• Verse 7 echoes Jonah 2. Is the same God caring for youtoday?

DAY 12 A prayer to the God of my life.

DAY 9 One thing I ask.

DAY 10 A lesson in prayer.

DAY 11 Whose world?.

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 2 1

B I B L E S T U D Y

THE PASSAGE PSALM 43:1-5

THE POINT We are often perplexed and discouraged when

the battle for truth and justice seems to be going against us and

the wicked are enjoying the spoils. David grappled with this

reality in Psalm 37, as did Asaph in Psalm 73, Habakkuk in

coming to terms with the LORD’s use of godless Babylon to

discipline His chosen people, etc. But their answer was to run

towards God, not away from Him; to plead for His mercy, not

spit in His face; to reflect on past proof of His power, not

doubt His credibility; to appeal to His unchanging character,

not judge Him by human standards. It should not be consid-

ered unusual, or for that matter unhelpful, for God’s people to

be put through testing times (cf Job 23:8-10).

THE PARTICULARS• While ever we are standing firm on the truth and promises of

God’s Word against the opposition of our godless society we

can plead for God to vindicate our cause; He does take sides!

(1)

• The psalmist recognises a gross inconsistency between his sad

feeling and his professed faith; he must constantly remind him-

self of this inconsistency, and look to God to save him (2, 5).

• God’s Word brings light, and therefore joy, to the heart (3-4).

TO PONDER ... AND TO PRAY• Do you need to give yourself a good talking to at present?

THE PASSAGE PSALM 44:1-26

THE POINT The persecuted Church can take heart from this

psalm. The spiritual forces of darkness make much mileage out

of their victories at a national level. It happened in Russia,

China, North Korea, etc, under Communism; it is happening

in Africa and parts of Asia under Islam. I don’t think the

Church in the West today should identify with Psalm 44: our

demise is more easily attributable to materialism (greed and

lust) and apostasy. But our persecuted brothers in other places

can justifiably sing this song. The clue to its message lies in

verse 22, or rather, in what Paul does with verse 22 in Romans

8:35-39. God has a positive purpose in suffering (as Jesus

Himself made abundantly clear!). The Church grows much

faster and stronger under persecution; and conversely, it

becomes weak and ineffective in times of prosperity (often in

spite of outward appearances of success as man measures it!).

THE PARTICULARS• There are definite times in its history (both OT and NT)

when God has shown great power and authority through His

Church in a miraculous way that has brought glory to His

name (1-8).

• God’s providence has a purpose even if we can’t see it (9-22).

TO PONDER ... AND TO PRAY• How is our prayer life affected by adversity/prosperity

(23ff)?

THE PASSAGE PSALM 45:1-17THE POINT Whatever application this psalm has to the royalwedding of a particular anointed King in Israel, its propheticpointing to the True King, the Messiah/Christ, and His Bride,the Church, cannot be denied (cf Paul’s equally lavish languagein Ephesians 5:22-32). We have here a foreshadowing of theWedding Supper of the Lamb that Jesus refers to in Matthew22:1-14 and that is shown to John in Revelation 19:4-10 – theclimax of all history!

THE PARTICULARS• The praise of God’s Messiah, in the voices of God’s peopletogether in worship using the “penned” words of Scripture,should be at the centre of all we do (1; cf Colossians 1:15-20,3:15-17).

• In His earthly ministry, Jesus fulfilled the prophecy of verse 2(cf Luke 2:40, 52, 4:22; Matthew 13:54; John 9:30-33; etc).• God’s Messiah will conquer all His enemies (3-7; cf Ps. 2);but by a victory firmly rooted in truth, humility, righteousnessand justice (4, 6-7). We see all these qualities most clearly inJesus.• The Church is called to relinquish its attachment to theworld and be totally devoted to her Lord as His beautiful Bride(8-15).• Christ and His Church are eternally secure (16-17; cf Matt.16:18).

TO PONDER ... AND TO PRAY• Is the Church today serious about modelling itself on verses8-15?

THE PASSAGE PSALM 46:1-11THE POINT It seems today that most of us struggle with ten-sions in the home, in the Church, in the world – in fact, any-where where there are people! Psalm 46 urges us to focus onGod, not on the problem.

THE PARTICULARS• The Bible has no place for modern “prosperity theology”; itdoes not hide the fact that we live in a world suffering under allthe effects of Man’s sin, his rebellion against his Maker (cfRomans 8:18-25). But the message of the Bible is that in themidst of all this trouble and strife there is a God who cares forHis people, who can look after us, no matter what (1-3; cfRomans 8:26-32)!• The Church, the “City of God”, is safe and secure in all cir-

cumstances, refreshed by His ever-flowing stream (4-5, 7; cfJohn 4:14).• God maintains absolute, sovereign rule over all the nations(cf Acts 17:26, Romans 13:1); it is worth praying for peace (6-9)!• Our God is God; He is our refuge; He will be exalted inevery place; He will win in the end: our knowledge of the truthof all this should result in our simply being still before Him (9-10).

TO PONDER ... AND TO PRAY• What is this psalm saying to us today as we struggle withconflicts at different levels – tensions between nations/ideolo-gies, tensions in society, tensions in the Church, tensions infamilies?

DAY 16 God is... Be still....

DAY 13 Soul-searching.

DAY 14 Sheep for the slaughter.

DAY 15 The Messiah and His Bride.

E V A N G E L I S M

2 2 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

THE PASSAGE PSALM 47:1-9THE POINT Psalms 46 and 47 focus on the LORD as “the

God of Jacob”. It is shorthand for the God who made a bind-

ing covenant of grace with Abraham, Isaac and Jacob, a

covenant that was ultimately fulfilled in their descendant, Jesus.

But the choice of “Jacob” is significant: his story most clearly

brings out the aspect of grace!

THE PARTICULARS• The psalmist asks all the nations to join him in exuberant

praise because they have been conquered by the one true God

in order to give His own chosen people their promised inheri-

tance! Our battle with God is one that we’re always better off

losing (1-4).

• One of the most effective ways to praise God is to sing, and

the book of psalms certainly provides us with many appropriate

words for this. The commands to sing in verse 6 are all in the

plural, suggesting this is best done in fellowship together (6-7).

• God’s covenant with His chosen people, the descendants of

Abraham, in the end becomes a covenant with all the nations in

the context of the Church. This is hinted at here (9) and in

many other places in the OT (cf Isaiah 19:19-25); it is finally

made clear in the NT (cf Romans 4:9-17, Ephesians 2:11-22)

(8-9).

TO PONDER ... AND TO PRAY/SING• Sing: “Make me a captive, Lord, and then I shall be free”.

THE PASSAGE PSALM 48:1-14

THE POINT The city of Jerusalem /(Mount) Zion (cf Isaiah

2:3) symbolised on earth God’s presence among His people.

It is therefore a picture of heaven (cf Revelation 21:1-3), and

the glowing terms with which Psalm 48 describes it are more

appropriate to this latter reality than the earthly city which has

never lived up to them (although in David’s and Solomon’s

times it may easily have been thought of as a possibility).

Inasmuch as the Church ought also to be a foretaste of heaven

on earth, the psalm also gives us, as God’s people, a present

hope, encouragement and aspiration. “Saviour, if of Zion’s city

I through grace a member am, let the world deride or pity, I

will glory in your Name.”

THE PARTICULARS• Zion, the Holy City, is great and holy because the God who

lives in her is great and holy; it is safe because He is protecting

it (1-3).

• “Zaphon” is “north”; the distant north is figuratively heaven

(2).

• The Lord has promised eternal security for His Church (4-7).

• The picture of heaven is a great encouragement: God’s unfailing

love/mercy; the reliable righteousness of God’s character; the feel-

ing of freedom/security; the sense of belonging to “our” God.

TO PONDER ... AND TO PRAY• What kind of Church are we handing on to the next genera-

tion?

THE PASSAGE PSALM 49:1-20THE POINT Psalm 49 is a good concise summary of the book

of Ecclesiastes, the basic thesis being that whereas status and

riches might seem important in this life they have no currency

beyond the grave; to have them without a relationship with

God reduces all men to “beasts that perish” (12, 20). Hidden

within this theme is the message of redemption: its costliness;

its inaccessibility as far as human resources are concerned; and

God’s provision of it.

THE PARTICULARS• A moment’s reflection shows that in the end “all men are

equal”; that death is the great leveller; that experience and com-

mon sense show that riches can never buy escape from death;

and thus that I should be more concerned with what other

options exist!

• Verses 7-9 are preparing us to see both the costliness to God

of our redemption in Christ, and the impossibility of it without

Him.

• The key to the psalm is verse 15: “But God will redeem...”.

The short but powerful phrase, “But God”, is taken up by Paul

in Ephesians 2:4f, which, sadly, the NIV translation camouflages!

TO PONDER ... AND TO PRAY• What does this psalm have to say to modern materialistic

man? What must he realise before he can make any sense of the

Gospel? In the light of this, how should we approach evange-

lism?

THE PASSAGE PSALM 50:1-23THE POINT What a great psalm this is to complete thismonth’s studies! The mighty God is calling all men to appearbefore Him and give an account of their lives. He has twomain questions: Do religious people realise how offensive theirreligious practices can be to Him if they have the wrong start-ing point? and, Do those who refuse to take His Word seri-ously in their daily lives realise the practical implications ofsuch neglect? A proper understanding of the way of salvation,and therefore a valid taking hold of its benefits, depends onclearing away the mist of confusion here.

THE PARTICULARS• God is God: He makes the rules – He has the right to judge(1-4, 6).

• God set up the sacrificial system, so He is not against it. But

when the people for whom it was intended brought sacrifices as

a “good work”, as if to earn God’s favour by doing something

(and thus somehow obligated Him to them), it was useless (7-

15).

• All we can offer God is a contrite, humble, thankful heart

(23).

TO PONDER ... AND TO PRAY• Does our society generally, both inside or outside the

Church, have an adequate understanding of what will happen

on the Day of Judgement? ... or even that there will be one?

What are the consequences of this? What can we do about this

situation?

DAY 20 Salvation by grace alone.

DAY 17 Can losing be a blessing?.

DAY 18 Saviour, if of Zion’s city....

DAY 19 But God....

B I B L E S T U D Y

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 2 3

Prayer for rain

Presbyterians joined other Christians inmaking Sunday 26 November a specialday of prayer for drought-breaking rain.Moderator-General Bob Thomasendorsed the call. “Although our nation isunworthy of God’s grace, even His com-mon grace, because of its wilful rebellionagainst Him, He remains ‘the God of AllGrace’ and His promises remain true: ‘ifmy people, who are called by my name,will humble themselves and pray and seekmy face and turn from their wicked ways,then will I hear from heaven and will for-give their sin and will heal their land’,” hesaid.

“Our thoughts and prayers also go outto those who are most directly affected bythe drought: the farmers, workers andthose in associated industries and theirfamilies, as well as ministers in countrycongregations and Presbyterian InlandMission padres as they minister to thosewho are so seriously affected.”

Call for union

New West Australian Moderator StuartBonnington (Scot’s Kirk, Fremantle)called for a new union of Presbyterian andReformed churches at the 99th annualassembly of the WA Church in Bicton inOctober.

Mr Bonnington said that in the face ofthe great challenges facing the Christianfaith in the West there should be newchurch union of the Presbyterian Churchwith the Westminster PresbyterianChurches and the Christian ReformedChurches, as well as fresh efforts in con-gregational rejuvenation and churchplanting.

Assembly high point

The assembly’s opening service was ahigh point, drawing ministers and eldersfrom all nine Presbyterian congregations(Bassendean, Bicton, Fremantle – TheScots Church, Leederville – Japanese,Leederville – Henderson Memorial,Marangaroo – Living Hope, Melville –Korean, Peppermint Grove – St.Columba’s Church, Whitfords) fromaround the metropolitan Perth.

Led by the Rev. James Nocher(Bicton, emeritus), it featured an inspir-ing sermon from outgoing ModeratorKeith Morris. The communion serviceitself was conducted by incomingModerator Stuart Bonnington.

Guests at the assembly includedModerator-General Bob Thomas,Queensland Moderator Rudi Schwartz,the Rev. J. de Jongh (ChristianReformed Churches of Australia) andthe Rev. Mark Vivian (WestminsterPresbyterian Churches of Australia).

On the web

The WA assembly decided to set up awebsite (www.pcwa.org.au), includingpages for each congregation and GA com-mittee for the next three years. It formeda committee to investigate how thechurch might meet the spiritual needs ofAfrikaans immigrants, and directed it toconsider the needs of Sudanese immi-grants too.

Braemar in great shape

The report of the board of the BraemarPresbyterian Homes for the Aged to theWA assembly highlighted the outstandingcondition of BPHA. It included the sale

of (vacant) Braemar Court (EastFremantle), the construction of 11 morerooms at Braemar House (EastFremantle), the up-grading of BraemarHouse and Braemar Village (Willagee),the further growth of chaplaincy activitiesand a net surplus of just over $1 million.The board is looking for land to developBPHA and is investigating the feasibilityof providing community care services.

Embers still burn

It is now three months since the Embersto a Flame conferences in Melbourne andon the Gold Coast. The production of theEmbers CDs is in hand, organisers say.The set will contain 15 CDs in two hardDVD cases at a total price of $55 includ-ing postage. To reserve a set please contactthe Rev. Bruce Mellor on (02) 9690 9318Mail: PO Box 2196, Strawberry HillsNSW 2012, embers@pcnsw.org.au

New PIM patrol

On 14 November, Dennis Tranterbegan his first two-week PresbyterianInland Mission patrol out of Borroloolain the Northern Territory.

Dennis patrolled east from Borrolooladown towards Pungalina Station, along

N E W S

AcrossAustralia

Sydney Missionary & Bible College (SMBC)

POSITION VACANTACADEMIC REGISTRAR — FULL TIMESMBC is seeking to appoint an Academic Registrar responsible for: • Student academic records and database management; • Lecture timetabling and examination administration; • Student admission, enrolment & accommodation processes; • Academic advice to prospective and current students;• Primary liaison with the Australian College of Theology.This is a key operational position and the Academic Registrar will havea demonstrated ability to work with and lead a team with an emphasison administrative detail and service.Sydney Missionary and Bible College’s (SMBC) primary task is to prepare people for gospel work within Australia and overseas. The successful applicant would join an administration team committedto supporting the training of our students.Enquiries and information to Jane Robertson, 02 9747 4780 oremail, jrobertson@smbc.com.au. www.smbc.com.au

the Culvert Road, then south towards theBarkley Highway to Camooweal to theAustral Downs Station then west backalong the Barkly Highway to BarklyHomestead, then north up along theTablelands Highway to Cape Crawfordand then home to Borroloola. There areabout 20 or so properties in this visitationarea. This is a vast area of the Territory.Dennis’s contact details are (08) 89758843, or 0429 168 638, ntoutpost@optusnet.com.au.

New name for college

Queensland’s Commission ofAssembly and the WestminsterPresbyterian Church Board ofGovernors have approved a change oftrading name for the Consortium ofReformed Colleges. The jointly operatedcollege will now be known as QueenslandTheological College.

“The faculty and committee are univer-sally positive about the name change,”says Ministry Training Convener PhilCampbell. “We’ve been looking for a sim-pler name for quite a while. We’re con-vinced that the QTC banner offers a sim-ple, direct and memorable name for ourcollege – and opens up a much wider mar-ket of independent students from aroundQueensland.” As part of the new look forthe college, the commission also approvedthe use of a college crest, which features astrong Presbyterian heritage.

The committee will seek to activelypromote the new college identity over thenext few months as part of ongoing pro-motion of the Year of Excellence pro-gram, and the arrival of new principal DrBruce Winter.

Girls killed as Ramadan ‘trophies’

Three Christian high school girls werebeheaded as a Ramadan “trophy” byIndonesian militants who conceived theidea after a visit to Philippines jihadists, anIndonesian court has been told.

Hasanuddin appeared in JakartaCentral Court charged with planning anddirecting the murders in October lastyear. He faces a death sentence if foundguilty under anti-terrorism legislation.Hasanuddin decided that beheadingChristians could qualify as an act ofMuslim charity.

Many observers worry that CentralSulawesi has become the latest battle-ground in a deadly jihad.

Woman leads US Anglicans

Katharine Jefferts Schori has becomethe first female leader of The EpiscopalChurch and the first woman priest tohead an Anglican province, two land-marks that could quickly be overshad-owed by divisions over the Bible and sex-uality throughout world Anglicanism.

Jefferts Schori, who supports ordain-ing gays, acknowledged the rift in an elab-orate installation ceremony at theWashington National Cathedral, urgingparishioners to “make peace” with thosewho oppose the direction of the USchurch. In 2003, the denomination conse-crated its first openly gay bishop, V. GeneRobinson of New Hampshire.

Jefferts Schori, 52, was Bishop ofNevada when she was the surprise winnerof the election for presiding bishop at theEpiscopal General Convention in June.Her election was celebrated as a victoryfor woman clergy and for Episcopalianswho support full inclusion of gays and les-bians in the 2.3 million-member denomi-nation.

Christians raped

With the encouragement of a local chiefand the apparent backing of a BharatiyaJanata Party (BJP) leader, villagers in thenorth-central state of Madhya Pradesh,India, gang-raped two Christian womenafter the husband of one refused to denyChrist.

Villagers had beaten up Gokharya

Barela, the husband of one of the victims,and took him to Sirvil village, near Nadia,where the village court demanded he for-sake Christianity. When he refused, thevillage head told male villagers they couldfeel free to rape Christian women. Barela’swife was raped by three men that evening,and before that two other Hindu villagerswent to the house of Garsia Barela, also aChristian, and dragged his wife onto theverandah and raped her. Both womenattend prayer meetings of the IndianEvangelical Team.

Compass Direct

Court allows gay unions

The Supreme Court of New Jersey,USA, has opened the door to gay mar-riage, ruling that homosexuals are entitledto the same rights as heterosexuals, butleaving it to lawmakers to legalise same-sex unions. The high court gave lawmak-ers 180 days to rewrite marriage laws toeither include same-sex couples or create anew system of civil unions for them.

New Jersey could become theAmerica’s gay wedding chapel should thestate’s lawmaker’s vote in favour of same-sex marriages, adversaries on the issueagree.

Intercessors for America

Prince ‘can’t defend all’

A senior Church of England bishopsays it would be impossible for PrinceCharles to carry out his wish to be the“defender of all Faiths” rather than justChristianity. Bishop of RochesterMichael Nazir Ali said the Prince wouldbe obliged to take an oath when he comesto the throne to defend the Christianchurch. He said differences betweenfaiths made it impossible to defend all ofthem.

Bishop Michael Nazir Ali, has called onAnglicans to resist the trend towards a“multi-faith mish-mash”. He went on tosay: “The coronation service is such thatwhoever takes the oaths actually takesoaths to defend the Christian faith. If hemeans that he wants to uphold the free-dom of people of every faith, then I haveno quarrel with that.

“But you can’t defend every faith,because there are very serious differencesamong them.”

The Prince of Wales first expressed awish to become “Defender of Faith”rather than “Defender of the Faith” in aninterview in 1994.

BBC

N E W S

2 4 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

Around the World

VisitingMelbourne?Worship with us at

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Eritrean Christians arrested

Eritrean authorities detained 150Christians from at least five of the coun-try’s outlawed churches in late October.Security officers in the town ofMendefera began going from house tohouse, arresting local Christians from alist they compiled of known members ofPentecostal churches and the Orthodoxrenewal movement. During the first day’sraids, a total of 38 men and 17 womenwere jailed at the military fort.

Local sources confirmed to Compassthat police authorities were subjecting thedetained Christians to beatings and otherphysical mistreatment. According to eye-witnesses, at least 10 nursing motherswere among the new prisoners, all of themforced to leave their infants behind.

Dalit Christians persecuted

Lambini tribal villagers in Karnatakastate prohibited Pastor Revanna Naikand his congregation from worshiping onSunday 29 October, instead forcing themto bow down and worship Hindu deities.Three of the 11 Christian families at thechurch in the remote village inChitradurga district refused to bowbefore the idols or partake of the prasadoffering that would indicate allegiance tothe Hindu deities. The local council chiefordered the village to ostracize those fam-ilies. This stigma of being ostracized willcrush the very spirit of the Lambani, whoare very clan-oriented people. A weeklater Christians in another village wereforced to bow to the Hindu gods while apolice inspector stood by.

Compass Direct

Chinese Christians rise

China is officially an atheistic country,where some local officials still persecutereligious dissenters. But at least 30 chiefexecutives of major Chinese companieshave become Christians. They even con-duct Bible studies within their compa-nies.

One commentator says CEOs whobecome Christians no longer have mis-tresses or win contracts by profferingprostitutes to customers. These Chineseexecutives see Christianity bringingimmediate as well as long-term benefits,but they do not preach a “prosperitygospel”. In fact some companies have lostbig opportunities because they haverefused to pay bribes.

World Magazine

Turkish converts charged

A Turkish prosecutor has slapped crimi-nal charges against two converts toChristianity, accusing them of “insultingTurkishness”, inciting hatred against Islamand secretly compiling data on private cit-izens for a local Bible correspondencecourse. Hakan Tastan, 37, and TuranTopal, 46, joined the ranks of 97 otherTurkish citizens hauled into court in thelast 16 months over alleged violations ofthe country’s controversial Article 301,restricting freedom of speech. If con-victed, the accused could be sentencedfrom six months to three years.

Fighting the PC police

By David Lister and Ruth Gledhill

Christians on campuses across Britain arepreparing to take legal action against uni-versity authorities, accusing them of dri-ving their beliefs underground.

Christian unions claim that they arebeing singled out as a soft target by stu-dent associations because they refuse toallow non-Christians to address theirmeetings or sit on ruling committees.

The dispute follows authorities’ deci-sions at four universities to ban the unionsfrom official lists of societies or denythem access to facilities or privileges.

Christian unions at Edinburgh,Heriot-Watt and Birmingham universitiesare all taking legal advice after beingaccused of excluding non-Christians, pro-moting homophobia and even discrimi-nating against those of transgender sexu-ality.

Two of the universities announced lastFriday they were consulting lawyers. Atthe same time the British Governmentannounced measures to tackle the threatof Islamist extremism on campus.

At Exeter University the ChristianUnion issued a statement last Thursdaystating it has given the students’ guild 14days to reinstate it in full or face legalaction. It was suspended from the list ofofficial societies for allegedly breachingrules on equal opportunities.

Andrea Minichiello Williams, publicpolicy officer for Lawyers’ Christian

Fellowship, which has offered informallegal advice to the students, predicted thatthere would be a wave of legal action. “Wehaven’t seen examples of this sort of dis-crimination against any other groups andwe are puzzled by why Christian unionsseem to be being singled out.”

The Universities and CollegesChristian Fellowship, the umbrellagroup for Britain’s 350 Christian unionswith a membership of up to 20,000 stu-dents, accused student authorities ofextreme political correctness. It said thatChristian unions faced a struggle unprece-dented in their 83-year history.

Pod Bhogal, the fellowship’s head ofcommunications, said: “The politicallycorrect agenda is being used to shut peo-ple up under the guise of tolerance when,in fact, you tolerate anything other thanthe thing you disagree with.”

The Times

Darwin is different

According to a recent article in theNorthern Territory News which exploredthe social differences between Darwin andthe rest of Australia, Darwin residents“breed more, love nothing better than aniced coffee for breakfast and a beer forlunch, and are younger than the residentsof any other capital city.

“Welcome to Darwin, once the lastfrontier for weary adventurers and now athriving city hooked on alfresco diningand the laid-back lifestyle,” the articlesaid.

There is another difference betweenDarwin and the other capital citiesthroughout Australia (and probably theWestern world), and that is that there isno Presbyterian Church there! Darwinmay remain the only city in Australiawhere men spend more on shoes thanwomen, but next year, as far asPresbyterian churches are concerned, itwill be the same as every other major cityin Australia.

On 21 January the PresbyterianInland Mission plans to hold the first reg-ular Presbyterian Sunday worship servicein Darwin for more than 10 years.

This recommencement has been along-term goal for some local Darwinites.This was given added impetus whenMartin and Kaylene de Pyle and theirfamily moved there in 2005. Since thenthere has been a growing ground-swell ofsupport and anticipation throughout thePresbyterian Church of Australia (andother Reformed denominations).

In fact, when the PIM was unable to

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 2 5

N E W S

On the Agenda

make a permanent appointment, theheartfelt pleas from Darwin, and theenthusiasm from the rest of the churchwas so strong that the project simplycould not be delayed.

Then the Melton PresbyterianChurch (Vic.) stepped in and offered tosupply both the finance and a short-termmission worker to start worship servicesand gather a core group in Darwin to pre-pare for a permanent appointment. TheMelton Session proposed that one of itselders, Rob Duncanson, go to Darwin forthe first six months of 2007.

Rob and Jeanette Duncanson,together with their two younger sons,Ben and Stuart, will move to Darwin nextmonth to take up this work.

The PIM is very grateful to Melton forits support, and also to the recent GeneralAssembly of Victoria, which gave a oneoff encouragement grant of $8000towards the project.

The isolation of Darwin (the nearestPresbyterian church is 1628 kilometresaway), means that there is a great need forprayerful support from throughout theAustralian church.

There are three ways you may be ableto encourage this exciting new venture:pray; tell friends and relations about thechurch and ask if they would mind you

giving their name to Rob Duncanson; andstay informed. Look at the DPC web site(www.darwin.org.au), and send an emailasking to be put on the list for regularupdates. For more details, contact Rob &Jeanette Duncanson, PO Box 1599,Howard Springs, NT, 0835; phone (08)8988 9911, 0413 021 716.

Sheik critics ‘interfere’

By Barney Zwartz

Calls by Prime Minister John Howardand others for a controversial Muslimsheik to be sacked are a “gross interfer-ence” which would not be tolerated abouta Christian leader, according to a SydneyAnglican leader.

Andrew Cameron, in a briefing paperfor Sydney’s Social Issues Executive, saidpolitical parties did not know how to han-dle Lakemba imam Taj al-Din al-Hilali“and have tragically over-reached them-selves when they have tried”.

He said outrage at the sheik’s com-ments about women and sexual violencewas a proper reaction, but “silencing Hilalionly drives underground the beliefs herepresents ... and is the worst possible wayto handle him and those who believe as hedoes’’.

Dr Cameron criticised Sheik Hilali’sview that women were to blame for men’sactions, saying secular liberalism and bib-lical Christianity deeply opposed that self-serving male conceit.

But calls for him to be sacked ordeported were an inappropriate interfer-ence by government officials. “Clearly,such calls for Hilali to be sacked orremoved is a gross intervention into reli-gious affairs which would not be toleratedwere he the leader of a Christian church.”

He said Sheik Hilali recognised hiscomments were inappropriate forWestern society but not for a Muslim con-text, which obviously had some Muslimsupport.

“No pious talk of pluralism and nohopeful appeal to a silent majority ofmoderate Muslims will make these ideasgo away,’’ Dr Cameron said.

“Australian liberals (that is, the politicaltraditional of liberalism to which bothmain parties belong) need to participate inwhat they really can’t handle: a seriousreligious discussion. What does Islamtruly think about men and their relation-ship with women? Liberals do need toshut up, just for a moment, and listen asMuslims fight this out among them-selves.’’

The Age

N E W S

2 6 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

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Nothing in her evangelical upbring-ing prepared Laura Watkins forJohn Piper. “I was used to a veryconversational preaching style,”

said Watkins, 21. “And having someonewave his arms and talk really loudly mademe a little scared.”

Watkins shouldn’t be embarrassed.Piper does scare some people. It’s proba-bly his unrelenting intensity, demandingdiscipline, and singular passion — for theglory of God. Those themes resound inDesiring God, Piper’s signature book. Thepastor for preaching and vision atBethlehem Baptist Church inMinneapolis has sold more than 275,000copies of Desiring God since 1986.

Piper has personally taken his messageof “Christian hedonism” to audiencesaround the world, such as the Passionconferences for college-age students.Passion attracted 40,000 students outsideMemphis in 2000 and 18,000 to Nashvilleearlier this year.

Not all of these youth know Piper’stheological particulars. But plenty do, andPiper, more than anyone else, has con-tributed to a resurgence of Reformed the-ology among young people. You can’tmiss the trend at some of the leadingevangelical seminaries, like TrinityEvangelical Divinity School, whichreports a significant Reformed uptickamong students over the past 20 years. Orthe Southern Baptist TheologicalSeminary, now the largest SouthernBaptist seminary and a Reformed hotbed.Piper, 60, has tinged the movement withthe God-exalting intensity of JonathanEdwards, the 18th-century Puritan pas-tor-theologian. Not since the decadesafter his death have evangelicals heapedsuch attention on Edwards.

Reformed theology often goes by thename Calvinism, after the renowned16th-century Reformation theologianJohn Calvin. Yet even Edwards rejectedthe label, saying he neither depended onCalvin nor always agreed with him. Still, itis Calvin’s followers who produced thefamous acrostic TULIP to describe the“doctrines of grace” that are the hallmarksof traditional Reformed theology: totaldepravity, unconditional election, limitedatonement, irresistible grace, and perse-

verance of the saints. Already, this latest surge of Reformed

theology has divided Southern Baptistchurches and raised questions about thefuture of missions. Its exuberant youngadvocates rejectgeneric evangeli-calism and toutthe benefits ofin-depth biblicaldoctrine. Theyhave once againbrought theperennial debateabout God’s sov-ereignty andhumans’ free willto the forefront.

The evidence for the resurgence ispartly institutional and partly anecdotal.But it’s something that a variety of churchleaders observe. While the emergent “con-versation” gets a lot of press for its appealto the young, the new Reformed move-ment may be a larger and more pervasivephenomenon. It certainly has a muchstronger institutional base. I travelled tosome of the movement’s leading churchesand institutions and talked to theologians,pastors, and parishioners, trying to under-stand Calvinism’s new appeal and how itis changing American churches.

Apastors’ conference is the wrong placeto schedule a private meeting with

Joshua Harris. He didn’t even speak at theconference I attended, but we still strug-gled to find a quiet spot to talk at hishotel. Slight and short, Harris doesn’tstick out in crowds. But that doesn’t stoppastors from recognising him and intro-ducing themselves. The unassuming 31-year-old took time to chat with each ofthem, even as our interview stretched lateinto the night.

Harris was a leader among his genera-tion even before he published I KissedDating Goodbye in 1997. But the best-

seller introduced him to a wider evangeli-cal audience, earning many fans and atleast as many detractors. Now he pastorsCovenant Life Church, a congregation of3800 in Gaithersburg, Maryland.

Harris grew up as a youth leader in aseeker-sensitive church and later joined acharismatic congregation. Neither placeemphasised doctrine. “Even just thinkingdoctrinally would have been foreign tome,” he explained. He knew enough torealise he didn’t like Calvinism, though. “Iremember some of the first encounters Ihad with Calvinists,” Harris told anothergroup of pastors during Mark Driscoll’sReform and Resurge conference in Seattlein May. “I’m sorry to say that they repre-sented the doctrines of grace with a totallack of grace. They were spiteful, cliquish,and arrogant. I didn’t even stick around tounderstand what they were teaching. Itook one look at them and knew I didn’twant any part of it.”

Harris’s response is anything but

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 2 7

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Reformed theology hasperiodicallyboomed and busted.Calvinists have alwaysinspired foils.

uncommon in evangelical history.Reformed theology has periodicallyboomed and busted. Calvinists havealways inspired foils, such as JacobArminius. The Dutch theologian arguedthat God frees up human will so peoplecan accept or reject God’s offer of salva-tion. That debate prompted his critics torespond with TULIP. Reformed theologywaned during the Second Great

Awakening. Mostr e c e n t l y ,Calvinism hasplayed second fid-dle to the charis-matic and seeker-sensitive/church-growth move-ments, all ofwhich downplaymany theologicaldistinctives.

For Harris,things startedchanging when he

read Piper describe God’s glory andbreathtaking sovereignty. Later, C. J.Mahaney, a charismatic Calvinist andfounding pastor of Covenant Life, tookHarris under his wing and groomed himto take over the church. Mahaney, 51,turned Harris on to his hero, CharlesSpurgeon, the great 19th centuryCalvinistic Baptist preacher in London.Mahaney assigned him a number of texts,such as Iain H. Murray’s Spurgeon vs.Hyper-Calvinism. “I would have beenreading Christian comic books if left tomyself,” Harris told me, flashing the char-acteristic self-deprecating humor heshares with Mahaney.

The theological depth attracted Harris.“Once you’re exposed to [doctrine],” hesaid, “you see the richness in it for yourown soul, and you’re ruined for anythingelse.”

He notices the same attraction amonghis cohorts. “I just think there’s such a

hunger for the transcendent and for aGod who is not just sitting around waitingfor us to show up so that the party can getstarted.”

Passion conferences also inspiredHarris to trust in a God who takes the ini-tiative. Harris first attended Passion in1999 and sought the help of conferencefounder Louie Giglio to plan a similarevent, from which blossomed Harris’sNew Attitude conferences. “Someonelike Louie is saying, ‘You know what, it’snot about us, it’s about God’s glory, it’sabout His renown.’ Now I don’t thinkmost kids realise this, but that’s the firststep down a pathway of Reformed theol-ogy. Because if you say that it’s not aboutyou, well then you’re on that road of say-ing it’s not about your actions, yourchoosings, your determination.”

Passion’s God-exalting focus keepsPiper coming back to speak year afteryear. He attributes the attraction ofReformed theology to the spirit ofPassion—namely, pairing demanding obe-dience with God’s grandeur. “They’re notgoing to embrace your theology unless itmakes their hearts sing,” Piper said.

During the weekend when I visitedPiper’s church, the college group was

learning TULIP. The student teacherspent about 30 minutes explaining uncon-ditional election. “You may never feel theweight, you will never feel the wonder ofgrace, until you finally relinquish yourclaim to have any part of your salvation,”he said. “It’s got to be unconditional.”

Following that talk, I met with a groupthat included Laura Watkins, a recentgraduate of the University of Minnesota.Like Harris, Watkins grew up in an evan-gelical church that downplayed doctrine.Calvinism certainly wasn’t much of adraw for Watkins as she searched for achurch in college. “The only exposure Ihad was high-school textbooks that teachabout John Calvin as this crazy guy whoburned people,” she said.

Yet she stayed for the spiritual maturityand depth she noticed in the church. Nowshe’s as articulate an advocate ofCalvinism as I met. She unwittingly para-phrased Spurgeon as she explained hermove toward Reformed theology. “Whenyou first become a believer, almost every-one is an Arminian, because you feel likeyou made a decision,” Watkins said.

Watkins didn’t stop with election. Anenlarged view of God’s authority changedthe way she viewed evangelism, worship,and relationships. Watkins articulated howcomplementary roles for men and women

go hand in hand with this type ofCalvinism. “I believe God is sovereign andhas ordered things in a particular way,” sheexplained. Just as “He’s chosen those whoare going to know Him before the foun-dations of the earth,” she said, “I don’twant to be rebelling against the way Godordered men and women to relate to oneanother.”

Piper no longer scares Watkins. He’smore like a father in the faith, though shesays they have never spoken. Privately,Piper contrasts sharply with his authorita-tive pulpit persona. I dare say he’s even alittle meek, if relentlessly serious. Wemused on Reformed theology in his homein February following one of the last ser-mons he delivered before undergoingsurgery for prostate cancer. He reflectedon the rebellion he has unrepentantlyfomented.

“One of the most common things Ideal with in younger pastors is conflictwith their senior pastors,” Piper said.“They’re a youth pastor, and they’ve goneto Trinity or read something [R. C.]Sproul or I wrote, and they say, ‘We’rereally out of step. What should we do?’”

He tells them to be totally candid andask permission to teach according to theirnewfound convictions, even if they are inWesleyan-Arminian churches. Of course,he tells the young pastors to pray thattheir bosses would come to share theirvision.

Starting in 1993, the largest Protestantdenomination’s flagship seminary

quickly lost at least 96 per cent of its fac-ulty. Southern Baptist inerrantists hadtapped 33-year-old Al Mohler to head theSouthern Baptist Theological Seminary,which until then had remained open tomoderate and liberal professors. Mohleraddressed the faculty and re-enforced theschool’s confession of faith, derived fromthe landmark Reformed document, theWestminster Confession.

“I said, in sum, if this is what youbelieve, then we want you to stay. If not,then you have come here under false pre-tences, and you must go,” said Mohler,now 45. “As they would say, the battle wasjoined.”

Indeed, television cameras and newshelicopters made it difficult for Mohler towork for a while. He still isn’t welcome insome Louisville churches. That’s not sur-prising, since no more than four facultymembers — from more than 100 —stayed with Southern after Mohlerarrived.

Now it’s hard to believe that less than

2 8 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

T H E O L O G Y

There is such a hunger

for the tran-scendent anda God who is

not just sittingaround wait-ing for us to

show up.

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 2 9

15 years ago, Southern merited a reputa-tion as a liberal seminary. Mohler hasattracted a strong faculty and spurredenrollment to more than 4300 students —which makes it the largest SouthernBaptist seminary. But Southern Baptistconservatives may have gotten more thanthey bargained for in Mohler. The tirelesspublic intellectual freely criticises per-ceived Southern Baptist shortcomings,especially what he considers misguideddoctrine. Oh, and Mohler is an unabashedCalvinist. His seminary now attracts andturns out a steady flow of youngReformed pastors.

“This generation of young Christiansis more committed, more theologicallyintense, more theologically curious, moreself-aware and self-conscious as believersbecause they were not raised in an envi-ronment of cultural Christianity,” Mohlersaid. “Or if they were, as soon as theyarrived on a university campus, theyfound themselves in a hostile environ-ment.” Mohler explained that Calvinismoffers young people a counterculturalalternative with deep roots.

Mohler’s analysis brought to mind oneSouthern seminarian I met in Louisville.Bradley Cochran grew up attending amainline church with his family in ruralKentucky. He hated Sunday mornings,and by age 15 he had racked up a policerap sheet and developed a drug problem.But Cochran’s troubles softened his heartto the gospel, and he fled his hometownto enrol at Liberty University. Whilethere, he eagerly shared the Good Newsand earned an award for his evangelisticenthusiasm. A classmate lent him someSproul books, where he learned about pre-destination.

He grew to accept this doctrine, but hesaid other students criticised his

Calvinism before he even understoodwhat the term meant. They couldn’tunderstand how he squared God’s sover-eign choice with evangelism. Those chal-lenges only intensified his study ofReformed theology. He became embold-ened to persuade others.

“I felt like Calvinism was more thanabstract points of theology,” saidCochran, 25. “I felt you would get a muchbigger view of God if you accepted thesethings, an understanding of justice andgrace that would so deepen your affec-tions for God, that would make you somuch more grateful for his grace.”

Cochran bolstered his arguments byboasting that he had never even readCalvin. Indeed, the renowned reformer

appears not to be a major figure amongthe latest generation to claim the theologyhe made famous. Centuries ago, GeorgeWhitefield, the Calvinistic Methodistevangelist of the First Great Awakening,similarly argued: “Alas, I never read any-thing that Calvin wrote; my doctrines Ihad from Christ and his apostles; I wastaught them of God.”

The relationship of theology to evan-gelism has become a flash point amongSouthern Baptists. SBC Life, the journal

of the denomination’s executive commit-tee, published two articles on Calvinism inApril. In one, Malcolm Yarnell, associateprofessor of systematic theology atSouthwestern Baptist TheologicalSeminary, argued that Southern Baptistsgenerally reject any notion that God“arbitrarily chooses individuals to bedamned before they are born”.

“The greatest tragedy is when adher-ence to TULIP leads to division inchurches and prevents them from cooper-

ation in, and urgency for, a passion towardfulfilling the Great Commission,” Yarnellwrote. He concluded, “Southern Baptistsare first, last, and always followers of JesusChrist, not John Calvin.”

The most provocative comments in theSouthern Baptist Convention may belongto Steve Lemke, provost of New OrleansBaptist Theological Seminary. In April2005, he presented a paper on “The Futureof Southern Baptists as Evangelicals”.Lemke warned: “I believe that[Calvinism] is potentially the most explo-sive and divisive issue facing us in the nearfuture. It has already been an issue thathas split literally dozens of churches, andit holds the potential to split the entireconvention.”

Lemke noted that Calvinism has peri-odically waxed and waned amongSouthern Baptists. “However, the numberof Calvinist faculty dramatically increased[starting in the 1980s and] over the next20 years.” Lemke and many othersexplained to me that Calvinists likeMohler earned leadership roles during theSBC’s inerrancy battles due to their reli-ably conservative theology. Their acade-mic and biblical rigor suited them for sem-inary positions. Now, Lemke said, theirinfluence has made the “newest genera-tion of Southern Baptist ministers … themost Calvinist we have had in several gen-erations.”

Lemke doubts that Calvinism has yetreached its high-water mark in the SBC.But he is no fan of this trend. Baptism andmembership figures, he said, show thatthe Calvinist churches of the SBC’s

Calvinism hasalready beenan issue thathas split liter-ally dozens ofchurches, andit holds thepotential tosplit the entireconvention.

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Founders Ministries lack commitment toevangelism. According to Lemke, theproblem only makes sense, given theiremphasis on God’s sovereign election.

“For many people, if they’re convincedthat God has already elected those whowill be elect … I don’t see how humanlyspeaking that can’t temper your passion,because you know you’re not that crucialto the process,” Lemke explained.

Evangelicals who adhere to Reformedtheology have long chafed at such charges.They remind their critics that Whitefield,one of history’s most effective evangelists,believed God elects His church. In addi-tion, Edwards defended the First GreatAwakening’s revivals with ReligiousAffections. More recently, J. I. Packer’sEvangelism and the Sovereignty of God(1961) showed persuasively that there isno contradiction between those two ideas.

“I think the criticism of Reformed the-ology is being silenced by the mission andjustice and evangelism and worship andcounselling — the whole range of pastorallife,” Piper said. “We’re not the kind whoare off in a Grand Rapids ghetto crossingour t’s and dotting our i’s and telling theworld to get their act together. We’re inthe New Orleans slums with groups likeDesire Street Ministries, raising up blackelders through Reformed theology from9-year-old boys who had no chance.”

Calvinistic Baptists often told me theyhave less of a problem with churches

that don’t teach election than withchurches that downplay doctrine in gen-eral. An SBC Life piece published in April

by Daniel Akin, a former Southern pro-fessor and current president ofSoutheastern Baptist TheologicalSeminary in Wake Forest, North Carolina,presented this perspective. “Let us beknown for being rigorously biblical,searching the Scriptures to determinewhat God really says on [God’s sover-eignty] and other key doctrinal issues,”Akin wrote. “For the most part, we arenot doing this, and our theological shal-lowness is an indictment of our current

state and an embarrassment to our his-tory!”

The young people I talked to wantchurches to risk disagreement so they canbenefit from the deeper challenges of doc-trine. Joshua Harris said years after hegraduated from high school, he bumpedinto his old youth pastor in the grocerystore. The pastor seemed apologetic asthey reminisced about the youth group’sparty atmosphere, focused more on musicand skits than Bible teaching, Harris said.But the youth pastor told Harris his stu-dents now read through Wayne Grudem’s

Systematic Theology.“I think there’s an expectation that

teens can’t handle that, or they’ll berepulsed by that,” Harris told me. “[Myyouth pastor] is saying the exact opposite.That’s a dramatic change in philosophy inyouth ministry.”

Pastor Kent Hughes senses the samedraw for students who cross the streetfrom Wheaton College to attend CollegeChurch. “If there’s an appeal to students,it’s that we’re not playing around,”Hughes said. “We’re not entertainingthem. This is life and death. My sense isthat’s what they’re interested in, evenfrom an old man.”

Perhaps an attraction to serious doc-trine brought about 3000 ministry leadersto Louisville in April for a Together forthe Gospel conference. The conference’ssponsors included Mohler and Mahaney,and Piper also spoke. Most of the audi-ence were in their 20s and 30s. Each of theseven speakers holds to the five points ofTULIP. Yet none of them spoke ofCalvinism unless I asked about it. Theydid express worry about perceived evan-gelical accommodation to postmodernismand criticised churches for applying busi-ness models to ministry. They mostlyjoked about their many differences onsuch historically difficult issues as bap-tism, church government, eschatology,and the gifts of the Holy Spirit. Theydrew unity as Calvinist evangelicals fromtheir concerns: with seeker churches,church-growth marketing, and manipula-tive revival techniques.

Roger Olson, professor of theology atTruett Seminary, Baylor University, saidmore than just Calvinists worry aboutthese problems. “A lot of us evangelicalArminians agree with them in their criti-cisms of popular folk religion,” Olsonsaid. “I agree with their basic theologicalunderpinnings — that doctrine is impor-tant, that grace is the decisive factor in sal-vation, not a decision we make.”

If Olson is right, co-belligerency onthese concerns could forestall furtherconflict, at least on the Calvinist-Arminian debate.

Mark Dever hasn’t sold books to thedegree Piper has. And he doesn’t

head a flagship institution like his long-time friend Mohler. He doesn’t even pas-tor a megachurch. But oh, how strategichis church is. Hop off Washington’sMetro on the Capitol South stop. Headnorth past the Library of Congress andthe Capitol. Turn right and bear eastbefore you reach the Supreme Court. A

3 0 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

T H E O L O G Y

Young peoplewant churches

to risk disagreement

so they canbenefit from

the deeperchallenges of

doctrine.

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couple of blocks later you’ll see CapitolHill Baptist Church, which Dever has ledfor 12 years, beginning when he was 33.

Yet location isn’t what makes Dever’schurch so strategic. Maybe it’s all thepolitical manoeuvring in the air, but Devernetworks effectively. He conceivedTogether for the Gospel and otherwiseworks to connect conservative evangeli-cals who worry about the same things.Dever’s church also trains six interns at atime, imprinting his beliefs about how alocal church should run through a relatedministry, 9 Marks.

I visited Capitol Hill Baptist in January.The church kicked off with Sundayschool, which really should have beencalled Sunday seminary. Class optionsincluded a survey of the New Testament,spiritual disciplines, and a systematic the-ology lesson on theories of theAtonement.

Such rigor can be expected from achurch led by Dever, who earned a Ph.D.from Cambridge studying the Puritans.He embodies the pastoral theologianswho are leading young people towardReformed theology. He has cultivated achurch community in the Puritan mould— unquestionably demanding and disci-plined. And the church attracts a veryyoung crowd. Its 525 members have anaverage age of 29. Dever mockinglyrejected my suggestion that they aim toattract an under-30 crowd. “Yes, that’swhy we sing those hymns and have a[55-minute] sermon.” Dever smiled.“We’re seriously calibrated for the 18thcentury.”

Dever and others have turned a younggeneration on to some old teachers. Heorganises his study around a canon ofrenowned church leaders that includesAugustine, Luther, Calvin, John Owen,John Bunyan, B. B. Warfield, MartinLloyd-Jones, and Carl Henry. It’s mostlyPuritans who have fuelled this latest resur-gence of Calvinism. Leaders like R. C.Sproul and J. I. Packer have for decadestold evangelicals they have something tolearn from this post-Reformation move-

ment. During the late 1950s, Banner ofTruth starting reprinting classic Reformedworks, including many from Puritans.

Among the Puritans, Edwards is mostpopular. Trinity Evangelical DivinitySchool professor and Edwards scholarDouglas Sweeney said his seminaryincludes many more Calvinists than 20years ago. Not unrelated, he said amongevangelicals “there is more interest inEdwards today than there has been sincethe first half of the 19th century.”

Garth Rosell, church history professorat Gordon-Conwell TheologicalSeminary, hasnoticed his stu-dents’ increasedinterest inPuritan studies,e s p e c i a l l yEdwards. He sus-pects youngevangelicals grav-itate toward thePuritans lookingfor deeper his-toric roots andmodels for high-c o m m i t m e n tChristianity.

That’s at least what Jordan Thomas, a28-year-old church planter, told me aboutthe Puritans. “I don’t read them to findout what these guys say about Calvinism,”Thomas told me in Piper’s church. “It’stheir big-hearted love for Christ. They saythings about their devotion to him thatI’m just like, I wonder if I know the sameJesus these guys love.”

Evangelicals have long disagreed onelection and free will. The debate may

never be settled, given the apparent ten-sion between biblical statements and thelimits of our interpretive skills. In addi-tion, some will always see more benefit indoctrinal depth than others.

Those fearing a new pitched battle canrest easy. That’s not because the debatewill go away — for the foreseeable future,the spread of Calvinism will force many

evangelicals to pick sides. And it’s notbecause mission will trump doctrine —young people seem to reject thisdichotomy.

It’s because the young Calvinists valuetheological systems far less than God andhis Word. Whatever the cultural factors,many Calvinist converts respond to hall-mark passages like Romans 9 andEphesians 1. “I really don’t like to raiseany banner of Calvinism or Reformedtheology,” said Eric Lonergan, a 23-year-old University of Minnesota graduate.“Those are just terms. I just like to look atthe Word and let it speak for itself.”

That’s the essence of what JoshuaHarris calls “humble orthodoxy.” Hereluctantly debates doctrine, but he pas-sionately studies Scripture and seeks toapply all its truth.

“If you really understand Reformedtheology, we should all just sit aroundshaking our heads going, ‘It’s unbeliev-able. Why would God choose any of us?’”Harris said. “You are so amazed by grace,you’re not picking a fight with anyone,you’re just crying tears of amazement thatshould lead to a heart for lost people, thatGod does indeed save, when he doesn’thave to save anybody.”

Collin Hansen is an associate editor of CT.

This article first appeared in ChristianityToday magazine in September. ap

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As a former philosophy tutor, Iwould have hated to have RichardDawkins in my class. Most tutorshave met his sort: the loud, opin-

ionated, supercilious student who shoutsdown other views without actually listen-ing, who stands in awe of his own clever-ness when everyone else can see that it issimply an immature over-confidence.

Dawkins may well be a brilliant scien-tist (I’m not competent to judge), and iscertainly intelligent and articulate. He isnot nearly as good a philosopher as hesupposes, and when it comes to religionhe is simply a bigot.

He is on a relentless crusade againstreligion in any form, but cannot see thathis own scientistic materialism is as mucha dogmatic form of fundamentalist faithas those he despises.

In his controversial new book, TheGod Delusion, Dawkins argues that evo-lution has removed the need for a Godhypothesis to explain life, and advances inphysics may soon do the same for the uni-verse. Further, the existence of God is aproper question for science, and theanswer is no.

Religion, he says, is a by-product ofevolution. Children are gullible and gener-ally believe their parents because that’sgood for the human species (so teachingthem religion, he asserts, is a serious formof child abuse) and/or it’s like falling inlove, which perpetuates the species.Similarly, evolution has hard-wired altru-ism into us, and that’s why we are moral.

One can see how Dawkins became theposter boy of militant atheism. He’s

lively and entertaining, often witty, andcollects great quotes.

Here’s one from Dawkins himself:“The God of the Old Testament isarguably the most unpleasant character inall fiction: jealous and proud of it, a petty,unjust, unforgiving control-freak; a vin-dictive, bloodthirsty ethnic cleanser; amisogynistic, homophobic, racist, infanti-cidal, genocidal, filicidal, pestilential,megalomaniacal, sadomasochistic, capri-ciously malevolent bully.’’

Here’s one from Ambrose Bierce: “Topray: to ask that the laws of the universebe annulled on behalf of a single peti-

tioner, confessedly unworthy.’’And facts – for example, that every

time we drink a glass of water, the oddsare good that we will imbibe at least onemolecule that passed through the bladderof Oliver Cromwell.

So he’s an attractive champion foratheistic fundamentalists. But he never

escapes a viciousc i r c u l a r i t y :because there isno God, nothingthat could countin God’s favourcan be accepted;another explana-tion must befound. I can’tthink of anythingDawkins wouldaccept as evi-dence – miracles,for example, he

would write off as hallucination or someother psychological dysfunction.

On nearly every page, I found myselfwanting to argue – not just with his argu-ments (or mere assertions), but with theoften slipshod or superficial way he putsthem. He probably doesn’t intend to car-icature religion so wildly, but he seems toassume that because there can be no argu-ment for religion his profound ignoranceof theology and philosophy is irrelevant.

To Dawkins, all faith is blind faith,whereas science is brave, noble, true, free ofassumptions and cultural conditioning, andsolely responsible for progress, the tri-umphant onward march of mankind (inwhich his faith is touchingly blind). Heseems unaware that here he is fighting adoomed rearguard action for modernismin a world that has good reason not to trustscience and technology as he does. It’s theblinkered optimism of the long-discreditedlogical positivists and A. J. Ayer.

It baffles me that people like Dawkinscan believe that if we could just rid the

world of religion we would also rid it ofprejudice, hypocrisy, violence andexploitation. People are prejudiced andexploitative not because they are religiousbut because they are human: secularistsare no better, and often worse. Dawkinsof course, disagrees: there are very fewatheists in prisons, he suggests.

He lambasts arguments for God on thebasis of probability, but unblushinglyclaims there are “very probably” aliencivilisations “whose superhuman powersmake them godlike beyond the imagin-ings of theologians”.

He is spectacularly inept when itcomes to the traditional philosophicalarguments for God, such as the cosmo-logical, the ontological and the argumentsfrom design. (He wonders that BertrandRussell could find the ontological argu-ment hard to disprove; Dawkins himselfcan dismiss it with a couple of sneers.)The proofs are “easily exposed as vacu-ous’’ he says, and the argument for designis the only one still in use. Both assertionsare simply false. This would be like me, anon-scientist, claiming that Newtonianphysics are no use today because Einsteinand quantum physics proved them wrong.

That same capacity for facile under-graduate muddle-headedness emergeswhen he considers the Gospels: they arefiction from start to finish, composed late,and unreliably transmitted. Sorry Richard,reading Bart Ehrman doesn’t make youcompetent to pronounce. I’d like to makea couple of Olympian pronouncements ofmy own: “scientific’’ and “rational’’ arenot synonyms; to describe something isnot to explain it; and faith is not necessar-ily blind, as the scientific disciplines them-selves demonstrate.

Dawkins is so dismissive and often soskewed or superficial that he doesn’t

make much contact with Christians likeme. Real challenges to theism certainlyexist, but he tends to skate over the top.

He is at his best and most likeablewhen his deep love for science and enthu-siasm for sharing it – his evangelical zeal,I’m tempted to say – come to the fore.And he does produce some interesting

3 2 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

Dawkins’ delusionAtheism’s blind prophet misses the mark again.

BarneyZwartz

B O O K S

One couldread him

simply forinformative

entertainment,like a bigoted

Bill Bryson.

Continued next page

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 3 3

Sermons on theBeatitudesJohn Calvin

Translated Robert White

Edinburgh: Banner of Truth 2006.

Reviewed by Greg Goswell

These five sermons on the Beatitudes(translated into English for the first time)are part of the final sermon series Calvinpreached on a harmony of the SynopticGospels that was brought to a halt only byhis death in 1564. The sermons thereforerepresent the mature fruit of his preachingministry. In fact, they are the last five ser-mons taken down by his stenographerDenis Raguenier (who died in 1560), sothat they are the last sermons that we pos-sess from Calvin the preacher.

It would be like a candle approving thelight of the sun for me to say that these aregreat sermons (which they are). Despitebeing four and a half centuries old, theyare not dated, for they are full of pastoralsympathy and wisdom, they are models ofhonest and insightful biblical interpreta-tion, and they retain their contemporaryrelevance. In commenting on our Lord’schoice of Judas, Calvin does not attemptto explain (or explain away) that choice,which must remain a mystery within thecounsels of God, but he does draw a seriesof pertinent lessons, one being: “Judas waschosen as one of the apostles so that, ifanyone among today’s leaders shouldstumble, we might nevertheless continuesteadfast and obedient to God.”

The sermons are by one who sufferedmuch for his service of Christ (physical ail-ments, rejection, insults and opposition)and so could speak from the heart andfrom experience on a text such as theBeatitudes. Calvin does not spiritualiseaway Jesus’ pronouncement of the blessing

of poverty, hunger etc., but sees them refer-ring to those reduced to poverty and weep-ing through deprivation and persecution.Calvin urges pity and mercy on those whosuffer, so that this breaks down the falsestereotype of Calvin as the harsh reformer.

Robert White provides helpful end-notes to each sermon, with a summary ofthe sermon, together with any necessaryexplanations. This is a volume that cannotfail to refresh weary saints.

Greg Goswell lectures in biblical studies atthe PTC, Melbourne.

Masters of the EnglishReformationMarcus Loane

Edinburgh: Banner of Truth, 1954, 2005.

Reviewed by Peter Barnes

Marcus Loane is renowned for writing ina clear and fresh style that is almost remi-niscent of J. C. Ryle. In this work, Loanedeals with five English Reformers andmartyrs, namely Thomas Bilney, WilliamTyndale, Hugh Latimer, Nicholas Ridley,and Thomas Cranmer. He tells the storyof their conversions, of their struggles tomake known the biblical gospel, and oftheir giving up of their lives for the sake ofthat gospel. We read of Bilney’s coming tofaith through reading 1 Timothy 1:15; ofTyndale’s efforts to translate the Bibleinto English and to distribute it; ofLatimer’s earthy and sometimes quaintpreaching of the gospel; of Ridley’s rejec-tion of the Real Presence in the Mass; andof Cranmer’s cautious and steady pilgrim-age into the light of grace and truth.

On 16 October 1555 Latimer andRidley were tied at the stake, back to back,in order to be burned. Latimer toldRidley: “Be of good comfort MasterRidley, and play the man. We shall this daylight such a candle by God’s grace inEngland as I trust shall never be put out!”England – and indeed the whole Westernworld – stands in great need of that candle

today. This is a work that will both informand inspire.

Loane tells us of men with weaknessesand sins, but men of whom the world isnot worthy.

Peter Barnes is books editor of AP.

Our CultureWhat’s Left of It

Theodore Dalrymple

Chicago: Ivan R. Dee, 2005.

Reviewed by Peter Barnes

It is not often that one reads a book thatexudes fresh air, avoids the clichés ofmodern social thought, and charms aswell as informs. Dalrymple is not yet aprofessing Christian but he is one who isprepared to face reality. He writes:“Ultimately the moral cowardice of theintellectual and political elites is responsi-ble for the continuing social disaster thathas overtaken Britain.” He is not afraid todebunk modern art, the cult of PrincessDiana, multiculturalism, sexual freedom,and the triumph of moralistic amorality.By being so daring, he has probably fin-ished off any chance he might have had ofreceiving a knighthood.

At times his opinions are quite star-tling. For example, he writes concerningIslam: “The fanatics and the bombers donot represent a resurgence of unreformed,fundamentalist Islam, but its death rattle.”On modern political and social correct-ness, Dalrymple is all clarity and commonsense, and deserves to be heard. So far asDalrymple suggests a solution to the pre-sent morass, he tends to think thatShakespeare might be the saviour of theWest. That is an improvement on theanswers suggested by modern depart-ments of education, but it is not enough.For all that, this is a wonderfully writtenand penetrating piece of work.

The above titles are available fromReformer’s Bookroom: (02) 9569 9857.

B O O K S

new arguments from natural selection.But as Terry Eagleton noted in TheLondon Review of Books, Dawkins is pre-dictably silent about the horrors that sci-ence and technology have wreaked: “Yetthe Apocalypse is far more likely to be theproduct of them than the work of reli-

gion. Swap you the Inquisition for chem-ical warfare.’’

I imagine this book’s main contribu-tion will not be to reach the unconverted,as he hopes, but to provide more bulletsfor atheists to fire. Or one could read himsimply for informative entertainment, likea bigoted Bill Bryson.

It may be too harsh a judgement, but

not by much, to cite the comment onceattributed to Dr Johnson: “This book isboth good and original, but the parts thatare good are not original and the parts thatare original are not good.’’

The God Delusion is published by BantamPress. Barney Zwartz is religion editor forThe Age, where this article first appeared. ap

Books

From previous page

(For December Prayer Points see November AP)

JANUARY 20071 Norwood-Para hills parish SA with

about 105 c&a (communicants andadherents), 50 yf (younger folk -Sunday School and youth) and 6 e(elders) Reg Mathews.

2 Vacancy in Blayney home mission stn( 6 cgns, 130 c&a and 7 e) NSW.

3 Bill & Jenni Lutton, Phil & GlendaSimmonds mission partners (APWM)directors, Sydney.

4 Ken Rathbone exit appt Woy Woy (80c&a, 12 yf and 6 e) and Matthew Hamexit appt assisting Maurie Cropper atGosford ( 220 c&a, 70 yf and 13 e)NSW.

5 Robert & Hazel Looney APWMworkers representing WBT in WA.

6 “Proshikkon” APWM/WBT tour inSouth Asia for 4 weeks from today.

7 David & Lalit Clarke APWM workersfrom Vic. in Cambodia.

8 Mark Glanville exit appt Tregear WSyd. (100 c&a, 70 yf and 3 e)

9 Illawarra Presbty NSW – 6 par. 4 h mstns totalling 17 cngs with about 1400c&a and 295 yf, Peter Currie clerk.

10 Queanbeyan par. NSW (60 c&a, 15 yfand 3 e); Andy McConaghy.

11 Marangaroo par. WA c 35 c&a, 20 yf,4 e; Darrell Thatcher.

12 Balmain parish Sydney, c 70 c&a and 6e; Ivan Ransom.

13 Our Defense Force chaplains – 6 fulltime and 10 part time.

14 Cliff & Sue Letcher APWM workersfrom Vic. NSW with AustralianIndigenous Ministries.

15 Mt Isa h. m. stn, Qld; Rudi Schwartz.16 Michael Graham APWM worker from

Vic. reaching to New Agers,California.

17 Tatura par. (2 cgns, 105 c&a, 40 yf and9 e) Vic. David Schultz.

18 All responsible for the financial affairsof our church at state and nationallevel.

19 Ashburton par. (60 c&a, 10 yf and 4e) – Peter Orchard.

20 Kilnoorat Presbty, W Vic. – 5 par tot14 cngs with about 1010 c&a and 135yf, 1 schol princ. Philip Burns clerk.

21 St Johns, Hobart par. (250 c&a, 80 yfand 8 e) Robert White, RodWhitehouse.

22 Granville-Merrylands home missionstation Syd. (3 cgns, 95 c&a, 10 yf and9 e) Bruce Frost, Steven Coxhead,Peter Tamsett, Peter Magee.

23 Jens Norved exit appt assisting PeterBarson at Creek Road (285 c&a, 270yf and 14 e) and Phil Case exit appt atCoorparoo assisting Ross Wilson (2cgns, 100 c&a, 20 yf and 10 e).

24 Vacant Western Region Chinese homemission station, Bonnyrigg, NSW (90c&a, 30 yf and 2 e).

25 Nerida Bell APWM worker fromNSW with Pres. Church of Japan.

26 Graham & Irene Haywood APWMworkers from NSW at WBT HQ, Vic.

27 Rob Farr exit appt West Toowoomba(240 c&a, 100 yf and 17 e) assistingRoland Sondergeld.

28 David Wollcott exit appt at Ryde, Syd.(70 c&a, 6 yf and 8 e)

29 Harland & Marie Kerr APWM/WBTworkers from NSW – ex PNG.

30 Moree Presbty NSW – 4 par, 3 homemission stns totalling 14 cngs withabout 690 c&a and 165 yf, 1 PIMworker. Elizabeth Style clerk.

31 Stuart Atkinson exit appt assistingEric Noble in Wilston par., Brisbane(3 cgns, 75 c&a, 20 yf and 4 e).

FEBRUARY 20071 Vacant Whyalla home mission stn SA

with about 40 c&a, 10 yf and 3 e.2 Granville and Denny Pillar starting

work in Wollongong parish NSWwith about 250 c&a, 30 yf and 17 e.

3 Gordonvale parish N. Qld . (3 cgns,45 c&a, 20 yf and 4 e). Bill Gray.

4 Bagoes Seta APWM worker fromNSW lecturing in SE Asia.

5 Scott Muir exit appt Ipswich Qld (2cgns, 235 c&a, 65 yf and 14 e) assist-ing John Langbridge.

6 Tim Ravenhall exit appt Young NSW(105 c&a, 10 yf and 5 e).

7 Miles (and Robyn) Fagan exit apptNoorat, W. Vic. (80 c&a, 15 yf and 5e)

8 Siloam Korean parish StrathfieldSydney with about 290 c&a, 60 yf and4 e; Byeong Jae Ryu.

9 Penola Presbty SA – 3 parishestotalling 11 cngs with about 445 c&aand 85 yf. Brian Johnson clerk.

10 Doug Haley exit appt Wagga Waggaassisting Andrew Campbell (6 cgns,430 c&a, 35 yf and 27 e); and DavidPowell exit appt Albury assistingBruce Gorton (2 cgns, 210 c&a, 90 yfand 13 e).

11 Fremantle parish WA with about 100c&a, 25 yf and 4 e; Stuart Bonnington.

12 Bexley parish Sydney (2 cgns, 125c&a, 70 yf and 2 e); Ewen Brown.

13 Your local elders and others you know.14 Anna Bay/ Stockton parish NSW with

about 100 c&a, 40 yf and 6 e; RobinTurner.

15 Wisdom and integrity in all parliamen-tarians.

16 Young Nak Korean parish Telopea,Syd. with about 250 c&a, 90 yf and 4e; Myeong-Gu Lee.

17 Geelong Nth parish (2 cgns, 40 c&a,15 yf and 2 e); Allan Lendon.

18 Jon Nuttall exit appt Newcastle Eastassisting John Macintyre (130 c&a, 30yf and 5 e).

19 Sandgate parish Brisbane with about75 c&a, 15 yf and 4 e; Don Ashman.

20 All Christan input in your localschools.

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3 4 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

A U S T R A L I A N P R E S B Y T E R I A N December 2006 • 3 5

Trivialising the Word

Regarding the news item “A Sheila’s fruitsalad” (AP, August) about the “AussieBible”, it is appalling to see the Word ofGod trivialised to that extent. That articlehas shown examples of sections of theBible that have been completely para-phrased and “Australianised” to the extentof becoming totally unreasonable andmocking the Holy Bible. Whilst the statedaim of helping “people to engage with theGod of the Bible” is noble, the path cho-sen is not appropriate.

The appropriate way is to keep theoriginal Word as it is and expound theScriptures by proclaiming its truths, appli-cations and authority over our daily prac-tical lives. We are not to paraphrase therevelation of God to make a “joke” out ofit. “For the word of God is living andactive and sharper than any two-edgedsword” – Hebrews 4:12. Our God is a“consuming fire” and His Word is pre-cious and shall not be trivialised or takenlightly. Yes, we need to translate the Biblefrom the original Greek and Hebrew topeople’s languages so that all may under-stand; but certainly not to the kind of“More Aussie Bible”. Let us go back tothe original source manuscripts and pre-

serve them by only translating them accu-rately and faithfully.

I would like to commend you for anexcellent Australian Presbyterian magazinethat is God-honouring, informative andwell-balanced.

Michael Nakhla,Everton Park, Qld

Ill-equipped for battle

Stefan Slucki invites us to fast and pray(AP, September). We must wake up. Asfar as our families, our church and ournation go, God’s cause is being lost. Forlack of prayer, true religion dies, a familyis torn apart, a nation goes to war, a faminecomes and the careless are consumed.

The Kingdom grows on fasting andprayer. Jesus fasted 40 days before begin-ning His ministry. Paul and Barnabasfasted and prayed for the elders theychose (Acts 14:23). The church prayed toreceive the Holy Spirit in power (Acts 1:8,14, 2:1-2). Preachers need this power.George Whitefield, who by faith subdueda nation, spent whole days and more,prostrate on the floor praying. Why notwe? There is no reason that any Christiancannot pray except that laziness, careless-ness and selfish ambition prevent him. Wemust pray always to be found worthy toescape the judgements that are comingupon the world (Lk 21:36). Are we notapproaching this judgement?

The Christian who does not fast andpray is like the solder going to battle withno ammunition. He achieves nothing.True religion is a battle. The day will comewhen we all stand before our Maker. Hedoes great things. He expects great things.He is likened to one who reaps where Hehas not sown. The careless will not stand.

Neil Cadman,Norman Park, Qld

Godly sanity

Thank you for the October AP, focusingon the topic of education. Addressing theissue of truth from the perspective of faithin God and His Word could not be morerelevant in our postmodern world.

The interview with Peter Lillback wasmost informative and a great encourage-ment to persevere with a Christian world-view. The articles by Sandra Percy andDebra Kelliher were also very encourag-ing. Thank God for putting people likethem in the right places to give our kidssome godly sanity in their education.

Michael Charles,Retired minister, Bassendean, WA

L E T T E R S

Letters

Recently I made my fourth trip toDili, which I first visited in 2000,soon after the widespreaddestruction caused by the retreat-

ing Indonesian armed forces. That firsttime I stayed offshore with US marines,such was the lack of functional housingand accommodation for travellers in thewasteland that was Dili.

Yet this visit seemed to be even moredisturbing and upsetting than that firstone and those that followed.

The purpose was to check on two smallschools and to locate six local teacherswho are being financially, emotionally andmaterially supported by my Sydneyschool. The schools’ 90 pupils have notattended classes since the ethnic riots inApril, and we had been able to make con-tact with only two of their teachers.Reports indicated the schools had beenoccupied by international military forces,and the teachers and their families, fearingfor their lives because of the actions ofrival ethnic gangs, had disappeared intothe mountains.

The people of East Timor are bruisedand damaged. They are running scared ofpeople within their country and theydon’t know whom they can trust. Years ofdomination, poverty and conflict haveundermined their sense of communityand destroyed many of their social andeducational institutions.

Children are everywhere in the streetsof Dili. Vacant land is occupied by tentedUN refugee camps. From these suppos-edly safe sites, unclothed and food-deprived children wander, seeking scrapsfrom the dust and the rubbish that liearound what remains of homes and stallsand from what is thrown from the four-wheel-drive vehicles of the internationalforces.

This little neighbour is only an hourfrom Australia, and Australian leaders

pride themselves on their sense of mate-ship and concern for the welfare of others,giving everyone a fair go. Yet we cannotunderestimate how much damage wasdone to relations with Australia by theprotracted arguments and negotiationsover the rights to gas and oil.

The effect of the perception ofAustralian bullyboy tactics on our rela-tions with East Timor is yet to be fullyworked out. Misinformation and wildspeculation are further damaging the pos-itive reputation developed in recent years.

The faces and the human condition ofthe people reveal the story the statisticshide. The future, the children, are growingup in a societywith 80 per centunemploymentand riven byinternal ethnicconflict. EastTimor is compet-ing with Malawifor the title of theworld’s poorestnation. The evi-dence is every-where: the closed schools, the closed anddamaged tertiary institutions, the childrenhawking cigarettes and phone cards, thenumber of aimless adolescents sittingalong the roadways, idle and looking fortrouble. But mostly it is in the faces of thepeople. In the loss of hope, the vacantexpressions, the despair of those in therefugee camps.

I tracked down three teachers. Allthree are in refugee camps. One is runninga small kindergarten, yet the parents ofthe pupils are unwilling to risk their chil-dren’s lives by letting them return toschool. All six teachers are from the eastof East Timor and the three that I locatedare too scared to return to their schools insuburbs of Dili where much of the fight-ing has taken place.

The displaced families are reluctant toreturn to the remains of their burnt-outhomes. For as long as the dry season con-tinues, the camps are relatively manage-able, but with the onset of the monsoonseason, a change in housing policy anddirection is urgently required.

There is disagreement on direction and

nation building among the leadership. Thesigns of social order and control we takefor granted are virtually nonexistent in Dili.Many children are growing up with violentdeath in the family, with uneducated andjobless parents, and without attendingschool. The picture is bleak. Those of usworking with teachers and young peopleare concerned about the absence of well-educated emerging leaders who can givevision and direction to East Timor.

The focus on policing and law and orderis essential, but underpinning develop-

ment with a well-supported, sustainableeducational structure is the only way forsocial transformation to occur, and thiswill not happen quickly. Companies, espe-cially those seeking to exploit naturalresources, must have substantial social andenvironmental expectations imposedupon them. Employment creation, smallbusiness and agricultural joint ventures,and reconstruction of health centres,kindergartens, schools and tertiary institu-tions should be the focus of aid initiativesand institutional partnerships.

Australia’s international reputationwould be enhanced with a comprehensivepartnering program targeting these goals.The need is now if we are to re-establishourselves as genuine friends, concernedfor the welfare of our nearest and poorestneighbour.

Dr William McKeith is the executive prin-cipal of PLC Sydney and Armidale. Thisarticle first appeared in the Sydney MorningHerald. ap

3 6 • A U S T R A L I A N P R E S B Y T E R I A N December 2006

E V A N G E L I S M

A friend in needIt’s time to help our nearest neighbour with more than troops.

B A C K P A G E

WilliamMcKeith

The faces andthe humancondition ofthe peoplereveal thestory the statistics hide.