Black holes are formed when stars die. They become like Dyson vacuums, sucking up all the mass and matter around them, exhibiting a gravitational pull so strong that even light particles cannot escape. A black hole’s existence is dependent upon the consumption of everything around it. Likewise, humanity’s selfish heart sucks up everything God created good in and around it and uses these created goods to sustain its life. But what the heart usually fails to see is that this insatiable hunger is precisely what will kill it.

We see then that the two cities were created by two kinds of love: the earthly city was created by self-love reaching the point of contempt for God, the Heavenly City by the love of God carried as far as contempt of self. In fact, the earthly city glories in itself, the Heavenly City glories in the Lord.1
The past forty years have seen a few writers—from philosopher Charles Taylor to historian Carl Trueman—declaring that people in the Western world answer the question Who am I? in fundamentally distinct ways compared to history past.2 Christians have been caught up in this shift as well, often unwittingly, and have found themselves together with the rest of the West in the midst of an identity crisis.
The claim of Jesus that no one can be his disciple unless he hates his own life (Luke 14:26), and his call to deny oneself, shoulder a cross, and lose one’s life to find it truly (Matt 16:24–25) descend on clogged ears. We hear him, but only as though muffled by our passions, dreams, and desires for this life, which still functionally serve as determinative of our sense of who we are and where we are going. Lulled into lethargy, we would do well to shake ourselves awake to the call of Christ—or find someone who will do it for us.
Created as Stars
The church fathers give good shakings.3 Ignatius’ Letter to the Romans, which is too often dismissed due to his uncomfortable-to-us desire for martyrdom, is typical of how the Fathers thought about true discipleship:4
Neither the ends of the earth nor the kingdoms of this age are any use to me. It is better for me to die for Jesus Christ than to rule over the ends of the earth. Him I seek, who died on our behalf; him I long for, who rose again for our sake. The pains of birth are upon me. Bear with me, brothers and sisters: do not keep me from living; do not desire my death. . . . Let me receive pure light, for when I arrive there I will be a human being. Allow me to be an imitator of the suffering of my God.5
Ignatius sees the call of Jesus in Matthew 16 as turning inside-out the world’s view of life and self. To find our life here is to build our homes in death; true life, rather, comes through death.
The patristic theologians are always trying to get Christians to see that to be truly human—a human being who images God well—is to follow the God-man, Jesus, the true image of the invisible God (Col 1:15), in self-sacrificial death for the love of God and neighbor. God’s design for the human being is to live like a star, lighting and blessing the people and creation around us in representation of the love and glory of God.
The Lord promised to make Abraham’s offspring like the stars in the heavens (Gen 15:3). Jesus called his people to be salt and light, to shine like stars in the world in their obedience to him.6 And throughout the Bible, stars function as symbols of, among other things, earthly rulers and the people of God.7 Humanity is, like the sun and stars, to radiate as patterns of God’s glory and sovereign rule through their loving, beautiful dominion over the earth. But, since the fall in the garden, human beings have become like black holes instead.8
On Black Holes
Black holes are formed when stars die. They become like Dyson vacuums, sucking up all the mass and matter around them, exhibiting a gravitational pull so strong that even light particles cannot escape. A black hole’s existence is dependent upon the consumption of everything around it.
Likewise, humanity’s selfish heart sucks up everything God created good in and around it and uses these created goods to sustain its life. But what the heart usually fails to see is that this insatiable hunger is precisely what will kill it.
Recent quantum research, pioneered by Stephen Hawking, has shown something previously thought to be unlikely—black holes die.9 The prior consensus was that black holes may exist into eternity as they gobble up more mass, but with the progress of quantum physics and its insight into matter and anti-matter particles, the scientific community has changed its mind.
Even the blackness of space is teeming with life. If we could see into the quantum realm, we would see particles popping in and out of existence. These particles come into being as matter/anti-matter pairs (positively and negatively charged, respectively), which then are annihilated instantly as the matter and anti-matter particles cancel each other out.
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While there is no single liturgical from demanded by Reformed theology, Reformed churches typically regarded Scripture as regulating worship in a manner which presses towards an aesthetic and formal simplicity focused on prayer, the reading and preaching of the Bible, the sacraments, and singing, the latter of which was historically psalmody but now generally includes hymns as well. Such worship is seen as a practical manifestation of the Reformed commitment to the sufficiency of scripture, not simply for doctrine and ethics but also for church practice.

The term “Reformed Theology” has a range of meanings in contemporary church life and theology. It can be used to refer to the beliefs of any Protestant movement that adheres to a broadly anti-Pelagian understanding of salvation, as, for example, in the Young, Restless, and Reformed phenomenon. At a more technical level it refers specifically to Protestant churches that hold as confessional norms the Three Forms of Unity, the Westminster Standards, or (in the case of Reformed Baptists) the Second London Confession.
History
The Reformed churches trace their origins to the Reformation in Switzerland, specifically to that which originated in Zurich in the 1520s under the leadership of Huldrych Zwingli (1484-1531). Zwingli’s reformation was distinguished from that of Luther theologically in its emphasis upon Scripture as the normative rule of liturgical practice (hence, for example, Zurich churches removed stained glass windows and developed a very simple, Word-centered form of worship) and in its denial of the Real Presence in the Lord’s Supper. This latter point led to a formal break between Luther and Zwingli at the Marburg Colloquy in 1529, an event which divided Reformed and Lutheran churches in perpetuity.
While Zwingli provided the initial formative impulse for Reformed theology, others soon came to play prominent roles. Heinrich Bullinger continued the Zurich reformation after Zwingli’s death; Martin Bucer implemented similar reforms in Starsbourg; John Calvin, Pierre Viret, Guillaume Farel, and Pierre Viret, among others, implemented reform in Geneva and its environs. Then, in the later sixteenth century, Reformed churches spread across Europe. To France, the Low Countries, England, and Scotland. By the end of the seventeenth century, churches adhering to Reformed theology were found.
During this period, Reformed theology also planted itself within the university system and this led to a flowering of Reformed thought in the late sixteenth and throughout the seventeenth centuries, of which John Owen in England and Gisbertus Voetius in the Low Countries are perhaps the two greatest examples. Such a fertile period was not to last, however, and the impact of Enlightenment patterns of thought on universities by the end of the seventeenth century meant that Reformed theology, rooted as it was in traditional metaphysics, was soon either modified beyond recognition or displaced within the curriculum.
In more recent centuries, Reformed theology played a significant role in the political and cultural life of the Netherlands, particularly through the figure of Abraham Kuyper who founded a denomination, a newspaper, a university, and a political party. He also served as Prime Minister. In Kuyper, Reformed theology came to take on a cultural ambition not seen since the Reformation of the sixteenth century and, through Kuyper’s friend and colleague, Herman Bavinck, found one of its most articulate and talented theologians. The latter’s four volume Reformed Dogmatics represents the last great attempt to offer a comprehensive account of Reformed theology in dialogue with modernity. One unfortunate dimension to Dutch Reformed theology was the role it played in South Africa where it was used as partial justification for apartheid, although, in a more liberal form, it also proved a resource for those who opposed the regime such as Alan Boesak.
In Scotland, the Free Church of Scotland and its educational institution, New College, provided some theological leadership particularly through its preeminent theologians, William Cunningham and James Bannerman. In America, Princeton Theological Seminary was the center of Reformed theology in the nineteenth century, and its two most famous faculty, Charles Hodge and Benjamin Breckinridge Warfield, also made significant contributions to Reformed thought, particularly on the issues of evolution and scriptural authority. Further, thanks to American missionary endeavors, Korea, and then after partition, South Korea, became a center for Reformed theology in the non-Western world.
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We are commanded in scripture to not love the world. We must be in the world, but we cannot be part of it. If we love the world then we will also take on a love for the things above that God hates. We must love what God loves and hate what He hates. He hates compromise with the world and its ways. We must do the same.

9 For You are Yahweh Most High over all the earth;You are exalted far above all gods.10 Hate evil, you who love Yahweh,Who keeps the souls of His holy ones;He delivers them from the hand of the wicked.11 Light is sown for the righteousAnd gladness for the upright in heart.12 Be glad in Yahweh, you righteous ones,And give thanks for the remembrance of His holy name. Psalms 97:9-12 (LSB) 
I saw a bumper sticker on a SUV the other day. I had seen this particular bumper sticker before so I was not surprised by it. However, for some reason it caused me to focus on the message it was attempting to convey. The bumper sticker read, “Hate is not a family value.” Now, I know and I am sure most of you know that that statement is meant to cause those who stand firm for family values and parental rights pertaining to the exposing of their children to the Homosexual agenda in school or any other public institution to become intimidated. The message conveys the idea that those taking this stance are expressing hatred towards people who only want to be accepted for how God made them. Of course, the Bible clearly teaches us that that concept is a lie and that Homosexuality is a set of perverse, sinful, sexual behaviors that are condemned by God as an abomination. It also says that any who practice them will not inherit the Kingdom of God.
The Apostle John wrote in 1 John 4:11 that God is love and in vv7-8 he states emphatically that genuine Christians will also be partakers and givers of that same love. However, love cannot exist in a vacuum. If one loves, then he or she will also hate. The hate will be directed at anything or anyone who threatens the object of that love. God does hate and all who belong to Him are called to hate what He hates. The following is a list from the book of Proverbs of some things that God hates.
16 There are six things which Yahweh hates,Even seven which are an abomination to Him:17 Haughty eyes, a lying tongue,And hands that shed innocent blood,18 A heart that devises wicked thoughts,Feet that hasten to run to evil,19 A false witness who breathes out lies,And one who spreads strife among brothers.20 My son, observe the commandment of your fatherAnd do not abandon the law of your mother; Proverbs 6:16-20 (LSB) 
God hates a proud look. This is a manifestation of pride. In Hebrew this phrase, “haughty eyes,” literally means “lofty eyes.” The prideful has his or her nose in the air and their eyes uplifted. When pride fills the heart, it does manifest itself in the mannerisms of the person. God hates those who disdain everyone and everything. The sin of pride is probably listed here in this passage first because it is the root of all disobedience and rebellion against God. When I was in the US Navy in the early 1970’s, I was stationed at the Bureau of Naval Personnel in our nation’s capital. There was a fellow who worked in another department on a floor above ours who was probably the most arrogant person I have ever met. He was also blatantly homosexual. The few times I had to deal with him, he made sure I understood how inferior I was to him by not doing his job, but instead deliberately giving me the run around.
When I first arrived at that station in November 1973, I was considered a ‘boot’ so I had to do all of the unpleasant things that those who were there before me did not want to do. That included dealing with that person in question. However, unlike those who passed this task on to me, I was probably just as arrogant as him and had a very short fuse. I was not a believer at that time and so much of my behavior back then is painful for me to recount. What I did was go talk to my Chief. As I spoke to him, I did not know that the Commander who was over us could hear our conversation. I told my Chief about the runaround that fellow gave us every time we tried to get information for our work from his department.  Those over him were always upset with us because they had to continually redo orders that should have been given to us each day, but the process was being short circuited by this fellow when we tried to get help with understanding what the detailer was actually requesting. My Chief cleared his throat and I stopped complaining because we both detected our commanding officer entering the office. He asked which department was the problem and whom it was that was doing this. My Chief looked at me and I answered the question.
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