Kirollos, a young man from Alexandria, Egypt, was part of a local-church Bible study on the book of Romans. The study profoundly impacted him, revealing depths of God’s grace and sovereignty he had never seen before. Through this study, Kirollos embraced Reformed doctrine, moving away from previous beliefs strongly shaped by man-centered theology and the prosperity gospel. His passion for sound doctrine led him to enroll in the Alexandria School of Theology (AST), where he deepened his knowledge and commitment to biblical principles. This year, Kirollos is set to graduate from AST, equipped to spread the truths he has come to cherish in a context that desperately needs faithful gospel proclamation.

By God’s grace, Kirollos’s story is not unique. Today, God is raising up a growing number of men and women who long to see Egypt and the Arab-speaking world filled with the knowledge of Christ.

Egypt’s Doctrinal Decline

Christianity in Egypt dates as far back as the first century. In the early centuries of the Egyptian church, prominent theologians such as Athanasius and Cyril of Alexandria emerged, significantly contributing to Christian theology. Despite this rich heritage, however, the Egyptian church soon faced significant challenges — particularly after the Chalcedonian debate about the person of Christ in the fifth century, and even more after the Muslim conquest in the seventh century. The church in Egypt became known as the Coptic Church (“Coptic” is the name of a language descending from ancient Egyptian).

The Coptic Church constitutes about 9 or 10 percent of Egypt’s population, while Muslims make up around 90 percent. The Coptic Church, with its episcopalian governance under the patriarch of Alexandria, holds doctrines that differ significantly from Protestant beliefs, such as the mass as an atoning sacrifice, the priest as a mediator between God and man, the saints (especially the virgin Mary) as intercessors, fasting as an important means of mortifying sins, and baptism as regenerative. Protestants in Egypt form only about 1 percent of the population, with the majority of them Presbyterian (at least in name!).

The Protestant movement in Egypt began with Moravian missionaries in 1752, followed by the Anglican Church Mission Society in 1825, which focused on Bible distribution and education. Then the American Presbyterian Mission began in 1854, establishing the first presbytery in 1860 and a theological seminary in 1863. Tadrus Yusif became the first Reformed Egyptian minister in 1871. For the next century or so, the Presbyterian work was marked by vibrant churches, sound biblical literature, and a church constitution based on the Westminster Confession of Faith.

In the last few decades of the twentieth century, however, doctrinal decline and a shift toward the social gospel weakened the Presbyterian Church in Egypt. Over time, man-centered theology became rampant. Foundational Reformed doctrines, such as the doctrines of grace, were lost or even abhorred. Liberal professors and ideas invaded academia. Feminism spread throughout the church. And expository preaching was replaced by shallow motivational speeches, leading to a loss of the gospel message. This was the state of the Protestant church around the year 2000.

However, as the Scripture says, “But God . . .”

Sovereign Resurgence

God, being rich in mercy, has begun to visit the church in Egypt over the last two and a half decades. In 2005, the Alexandria School of Theology (AST) was founded under the Anglican church of Egypt, with a missionary from the Presbyterian Church in America as its first principal. This seminary has played a pivotal role in reintroducing sound doctrine to the Egyptian church. AST, with its emphasis on Reformed doctrines and solid biblical teaching, started training a new generation of theologians and pastors. Graduates from the school, along with other like-minded believers, have now begun to reintroduce faithful teaching to local churches throughout the country.

“God, being rich in mercy, has begun to visit the church in Egypt.”

One significant change was seen in Sidi Beshr Kebly Presbyterian Church in Alexandria, the church that introduced Kirollos to the sovereign God of Romans (and the church where I serve). Members of the church who studied at AST later became elders and leaders in the church, helping to move it toward robust Reformed doctrine. Soon, the church began preaching expository sermons and teaching on the five solas, the doctrines of grace, and the sovereignty of God.

Though this resurgence of Reformed theology was met with opposition and accusations of rigidity and arrogance (from both within and without), the church has been kept from division and has remained faithful to biblical doctrine, by God’s sustaining grace. At the same time, we became increasingly aware of the great need to bring these doctrines to others.

Publishing Sound Doctrine

In 2014, four lecturers at AST (two from my church — including myself — and two brothers from other churches) started to talk about bringing Reformed doctrine to the wider church in Egypt and the Arabic-speaking world. Eventually, we started a new teaching ministry named “El-Soora” (“The Standard,” from Romans 6:17) under the governance of our local church in Alexandria, focused on publishing, multimedia, and conferences. Our first major event in 2015 featured Don Carson in Alexandria, teaching a seminar titled “What Is the Gospel?” From this encouraging beginning, partnerships with like-minded ministries — such as The Gospel Coalition, Ligonier, Desiring God, Reformation Heritage Books, 9Marks, Crossway, and P&R — have furthered our reach.

God has been using AST and El-Soora in an amazing way to bring back Reformed doctrines to Egypt, but he has also quickened other brothers and sisters in Egypt and beyond with the same convictions. If the number of Reformed Christians in Egypt numbered in the tens in the early 2000s, now it is in the hundreds, if not more. Twenty years ago, finding sound Christian literature in Arabic could be very difficult. But now, translation efforts have made many sound books available in Arabic, and the number is increasing every year. Even more exciting are the Egyptian leaders who are writing articles and books in Arabic and speaking at churches and conferences in Egypt. One elder in a church has produced hymns based on Reformed doctrines from the Scriptures. Egyptian professors are also teaching Reformed doctrines at seminaries inside and outside of Egypt.

In 2019, El-Soora helped to start an annual Reformed conference. These gatherings have provided a platform to expose more leaders to Reformed theology and demonstrate that such doctrines align with the global church and the teachings of the early missionaries to Egypt. The conference also offers a safe environment for distributing and selling Reformed books from El-Soora and other publishers. By God’s grace, attendance has increased yearly, with 350 attendees at the last conference and hundreds of books sold.

Praying for a Harvest

Today, while truly Reformed churches remain rare in Egypt, interest is growing. The movement, though young, is expanding. The number of Reformed Christians is small in a country of more than 110 million people, but we can testify that God has visited us in Egypt. He did not leave us in our blindness. In the book of Acts, the church started with only 120 people, but by God’s grace the gospel went out, many churches were planted, and the word of God was taught and preached through the whole Roman world, even in antagonistic contexts (a reality that sounds familiar to us). “Therefore, having this ministry by the mercy of God, we do not lose heart” (2 Corinthians 4:1).

As our Lord said, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest” (Matthew 9:37–38). Despite the progress, we still see a pressing need for well-trained Reformed teachers and pastors in Egypt and beyond. The hunger for sound teaching and a gospel-centered pastorate is growing. Many believers struggle to find healthy local churches in which they and their families may be cared for as Christ’s sheep. We continue to pray for a revival in local churches and for God to raise more laborers for his harvest, confident that Christ is building his church and that the gates of hell shall not prevail against it.

http://rss.desiringgod.org/link/10732/14778698/will-we-find-unity-before-christ-comes

When I talk about the nature of saving faith, I share the Protestant and Reformed zeal to magnify the majesty and glory and all-sufficiency of God in Christ.

My heart leaps with joy when I read how Calvin exalted the glory of God as the main issue of the Reformation. He wrote to his Roman Catholic adversary Cardinal Sadolet, “[Your] zeal for heavenly life [is] a zeal which keeps a man entirely devoted to himself, and does not, even by one expression, arouse him to sanctify the name of God” (A Reformation Debate, 52).

This was Calvin’s chief contention with Rome’s theology: it does not honor the majesty of the glory of God in salvation the way it should. He goes on to say to Sadolet that what is needed in all our doctrine and life is to “set before [man], as the prime motive of his existence, zeal to illustrate the glory of God” (Ibid.).

“Saving faith glorifies Christ by looking away from self to Christ alone.”

The ultimate issue in saving faith is the glory of Christ. How, then, does saving faith glorify Christ? One answer is that faith is divinely suited, as a receiving grace (John 1:11–13; Colossians 2:6), to call all attention to Christ. Saving faith glorifies Christ by looking away from self to Christ alone — to his all-sufficiency, including his blood and righteousness, without which we could have no right standing with God. To which I say, with all my heart, Amen! Let us be willing to die for this. As many have.

But it gets even better. There is more glory to give to Christ as we receive him for justification.

Sight of Spiritual Reality

There are good reasons to think that Paul and other New Testament writers understood saving faith as a kind of spiritual sight of spiritual reality, especially the self-authenticating glory of Christ. For example, Paul contrasts believers and unbelievers by what they see and don’t see in the gospel of the glory of Christ:

If our gospel is veiled, it is veiled to those who are perishing. In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. . . . For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:3–6)

Unbelievers are blind to “the light of the gospel of the glory of Christ.” But for believers, “God . . . has shone in our hearts” to give that very light. Both groups hear the gospel story. Both grasp the historical facts of the gospel. But unbelievers can’t see what believers see in the gospel. Unbelievers are still walking by (natural) sight, not by faith (2 Corinthians 5:7). And natural sight looks at the gospel with no spiritual awareness of the glory of Christ in it. The natural mind (1 Corinthians 2:14), with its natural eyes, does not see what faith sees in the gospel.

But the case is very different with believers, who are described in verse 6. They experience the miracle of God’s light-giving new creation. They see what unbelievers do not see. God said, as on the first day of creation, “Let there be light!” And by that faith-creating word, God gives “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). When this happens, unbelievers become believers. This is the grand and fundamental difference between believers and unbelievers. Hearing the gospel, believers see the glory of God in the face of Christ.

Awakened from Boredom

Before the miracle of 2 Corinthians 4:6 happened to any of us, we heard the gospel story of Christ and saw it as boring or foolish or legendary or incomprehensible. We saw no compelling beauty or value in Christ. Then God “shone in our hearts,” and we saw glory.

This was not a decision. This was a sight. We went from blindness to seeing. When you go from blindness to seeing, there is no moment to decide whether you are seeing. It is not a choice. You cannot decide not to see in the act of seeing. And you cannot decide not to see as glorious what you see as glorious. That is the miracle God works in verse 6. Once we were seeing the gospel facts without seeing the beauty of Christ. Then God spoke, and we saw through the facts of the gospel the beauty of divine reality.

This seeing in 2 Corinthians 4:6 is conversion. It is the coming into being of a believer. Verse 4 describes “unbelievers,” and verse 6 describes the creation of believers. One group is blind to the compelling glory of Christ. The other sees the glory of Christ as it really is — compelling. Or to put it another way, believers are granted to see and receive Christ as supremely glorious. This is the meaning of becoming a believer, or having saving faith.

‘We Have This Treasure’

Now, how does Paul describe this experience in the next verse (2 Corinthians 4:7)? He says, “We have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us.” The most natural meaning of this “treasure” in a jar of clay is what God has just created in us in verse 6: “the light of the knowledge of the glory of God in the face of Jesus Christ.” The word this in verse 7 makes the connection specific. “We have this treasure.” He is not speaking in broad, general terms. He is referring to a specific treasure, “this treasure,” the one he just described.

It is not strange that Paul would use the word treasure to describe the glory of Christ in the human heart. Nothing would be more natural for Paul. He loves to think of Christ as the believer’s wealth, his riches, his treasure. He speaks of the “unsearchable riches of Christ” (Ephesians 3:8), God’s “riches in glory in Christ Jesus” (Philippians 4:19), “the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Ephesians 2:7), and “the riches of the glory of this mystery, which is Christ in you, the hope of glory” (Colossians 1:27). This was the heartbeat of his ministry, the meaning of his life. He saw himself “as poor, yet making many rich” (2 Corinthians 6:10) — rich with Christ!

What this means for our question, then, is that 2 Corinthians 4:6 describes the way a believer comes into being, that is, the way saving faith comes into being. It happens when God removes spiritual blindness and replaces it with a sight of the glory of God in Christ — the beauty of Christ, the worth of Christ, the divine reality of Christ. This miracle of spiritual sight is believing. That is, it is the receiving of Christ as true and glorious. In this miracle, the believer is simultaneously united to Christ. We “have” Christ. He is ours and we are his. Then to make things crystal clear, Paul calls this a “treasure” (2 Corinthians 4:7).

All-Sufficient, All-Satisfying

How, then, does saving faith glorify Christ?

It does so, to be sure, by turning us away from self to his all-sufficient blood and righteousness, without which we could have no right standing with God. Yes, the glory of Christ is at stake in protecting his righteousness from any intrusion of our own righteousness, compromising the sufficiency of his. So let the glory of Christ blaze in the all-sufficiency of his perfect obedience unto death, as the only ground of our acceptance with God.

But there is more glory to break out into view because of God’s design for faith alone to unite us to Christ. Second Corinthians 4:4–7 is one passage among many showing that what is at stake is not only the sufficiency of Christ’s work, but also the worth of it, the beauty of it, the all-satisfying glory of it. Or to be more accurate, what is at stake in the way we are justified is the shining forth of the worth of Christ himself, the beauty of Christ, the glory of Christ reflected in the justifying faith of his people.

In other words, God ordained for faith to be the instrument of justification not only to magnify the sufficiency of Christ’s living and dying obedience, but also to magnify his infinite beauty and worth. Faith is not an expedient acceptance of an all-sufficient achievement that I use to escape hell and gain a happy, healthy, Christless heaven. God did not design faith as the instrument of justification in order to turn the righteousness of Christ into a ticket from self-treasuring misery in hell to self-treasuring pleasure in heaven.

“Saving faith is not only the acceptance of Christ as all-sufficient, but also the embrace of Christ as our treasure.”

No. God designed faith as the instrument of justification precisely to prevent such utilitarian uses of the work of Christ. This is why saving faith is not only the acceptance of Christ as all-sufficient, but also the embrace of Christ as our treasure. Faith perceives and receives Christ — the sole ground of our justification — not only as efficacious, but as glorious. Not only as sufficient, but as satisfying.

Treasuring Trust

God is glorified when he is trusted as true and reliable. He is more glorified when this trust is a treasuring trust — a being satisfied with all that God is for us in Jesus. God designed saving faith as a treasuring faith because a God who is treasured for who he is is more glorified than a God who is only trusted for what he does, or what he gives.

Therefore, that God would design saving faith to include affectional dimensions, which I have summed up in the phrase treasuring Christ, is no surprise. For in this way, he built God-glorifying pleasure into the Christian life from beginning to end. It is there from the first millisecond of new life in Christ, for it is there in saving faith. Not perfect, not without variation, not unassailed, but real. And it will be there forever because in God’s presence is fullness of joy, and at his right hand are pleasures forevermore (Psalm 16:11).