Beholding the glory of our Lord — in his striking Gospels calmness and his present imperturbable equanimity — we are “transformed into the same image from one degree of glory to another” (2 Corinthians 3:18). We cannot study the real Christ too much. We cannot look to him too often. We cannot meditate on him too much. In coming as near to him as we can, and abiding in him as much as we are able, we will in time learn more of that holy stillness of soul, that godly composure, that glorious equanimity, and a thousand other graces besides.

I love the old word equanimity. It’s almost fallen out of use today. Perhaps that’s because, in part, the reality has become increasingly rare. Equanimity is a term for composure, for emotional calmness and presence of mind, particularly in trying circumstances.
We’re living in times that condition us to overreact and explode, in a society that rewards outrage and outbursts. It’s never been easy for sinners to keep even tempers in trial, but present distresses summon us afresh to learn composure under pressure, how to “hold our peace” when the moment requires it, and give release to emotion in its proper time and place. Our families and churches and communities need leaders who have learned to keep their heads when others are losing theirs, to not lose control in anger or self-pity but keep a sober mind, and be, like our God, “slow to anger” (Exodus 34:6).
We need to bring equanimity back.
Non-Anxious Presence
The road-tested wisdom of Proverbs 16:32 whispers to those with ears to hear,
Whoever is slow to anger is better than the mighty,and he who rules his spirit than he who takes a city.
Count “he who rules his spirit” as a biblical phrase for equanimity and holy composure. Note well, the wise man neither smites his spirit nor takes orders from it. He neither stuffs his emotions nor lets them play king. Rather, he rules his spirit. He learns how to keep his spirit cool, his temper even, in moments when fools get hot, weak kneed, and their passions carry the day.
This is not stoicism. Christians have long called this “self-control.” We aim not to be men without spirits but those who keep “a cool spirit” under duress, when the immature lose control. We do not discard our emotions (as if we could) or suppress them, but by God’s grace we seek to bring our spirit increasingly under the control of his Spirit.
Holy Calm
Jonathan Edwards (1703–1758) commends the “holy calm” of godly strength and praises the Spirit-empowered composure to which God calls his people and provides — and all the more in times volatile and easy agitated.
The strength of the good soldier of Jesus Christ appears in nothing more than in steadfastly maintaining the holy calm, meekness, sweetness, and benevolence of his mind, amidst all the storms, injuries, strange behavior, and surprising acts and events of this evil an unreasonable world. (Religious Affections, 278)
Foreign as “holy calm” and equanimity might seem in our frenetic and furious age, we are well aware of the present challenges to our composure — which Edwards names in language we could hardly update more than two hundred years later: “storms, injuries, strange behavior, and surprising acts and events of this evil and unreasonable world.”
Superlative Meekness
Yet Edwards not only commends “holy calm” in Christ’s soldiers. He presses deeper. He celebrates it in our captain and Lord himself. “In the person of Christ do meet together infinite majesty and transcendent meekness,” he writes, which are “two qualifications that meet together in no other person but Christ.”
Only God has infinite majesty; only in becoming man does Christ have meekness, “a virtue proper only to the creature.” In this meekness, Edwards says, “seems to be signified, a calmness and quietness of spirit, arising from humility in mutable beings that are naturally liable to be put into a ruffle by the assaults of a tempestuous and injurious world. But Christ, being both God and man, hath both infinite majesty and superlative meekness” (“Excellency of Christ”).
Who among us has not felt the temptation “to be put into a ruffle by the assaults” of our lives and age?
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Some people attend the Evangelical Reformed Church in Bucharest for curiosity, but stay for its message. Corcea thinks that Reformed churches have an advantage over Eastern Orthodox because both the liturgy and the Scriptures are intelligible. Besides, the congregation can sit down, while in Eastern Orthodox churches they stand the whole time. At the same time, Reformed worship is reverent and based on historical formulas and creeds which people can recognize.

No course of study or pastoral training prepared Rev. Mihai Corcea for the loneliness he experienced on the mission field of Romania‚ even though it’s his native land. It’s not a lack of companionship (he has a lovely wife and a young, energetic son). Rather, Corcea described his loneliness as “being overwhelmed by the opposition around me,” and not having other pastors nearby that share the same experience.
The Making of a Pastor
Corcea is pastor of the Evangelical Reformed Church in Bucharest, a mission of the United Reformed Church in North America (URCNA). He was born into a nominal Eastern Orthodox family and attended the local Orthodox church with his grandparents. When he was a teenager, Corcea’s parents began attending an Evangelical church and brought him along to worship. He soon became interested in reading the Bible and some Christian books. He later became convinced of the soundness of the Reformed confessions in 2006, while spending some time in Holland with a Reformed family.
After earning a degree in business management and marrying his wife Lidia, he settled in Bucharest where they attended a mainline Lutheran church. Slowly, he met other people who were interested in the teachings of the Reformation. Together, they started a mid-week Bible study.
Soon, it was clear that Romania needed a Reformed church. Corcea contacted several churches in Europe for support and advice, and received an answer from Rev. Andrea Ferrari, pastor of the Reformed Church Filadelfia in Milan, Italy (also a URCNA mission). Mihai and Lidia became members of that church and attended as often as they could, given the distance of over 1000 miles.
The consistories of both Milan and Santee, CA (the overseeing church) agreed that Corcea was called to be a pastor. With their encouragement, in 2013 he began his studies at Westminster Seminary California (WSC) in Escondido, graduating in 2016. After his ordination as URCNA minister, Corcea returned to his country. On August 7, 2016, the first service of the Evangelical Reformed Church in Bucharest took place in an office building.
“I soon learned that the place and format of the worship service matters much in Romania,” Corcea said. The visitors were few, and rarely returned. Things changed when he moved into an actual church building which he shares with a Lutheran congregation. “The cross on the roof makes a difference,” he explained.
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Christie has provided this thorough new work that seeks to describe Livingstone not as we’ve imagined him or want him to be, but as he actually was. It describes him as neither a hero nor a villain, but as a man who was both sinful and sanctified, both tragically flawed and full-out committed to the highest of all causes. It’s a valuable contribution to understanding the man, his accomplishments, and the time in which he lived.

There are some historical figures whose every sin seems to get overlooked and whose every virtue seems to get amplified. Conversely, there are other historical figures whose every virtue seems to get overlooked and whose every sin seems to get amplified. I would place the modern understanding of David Livingstone squarely in the latter category. Though he was most certainly a flawed individual, it seems that today he is known only for those flaws rather than for his many strengths. It’s for this reason that Vance Christie’s weighty new biography of Livingstone is so timely and so important.
David Livingstone was one of the towering figures of his age, and this despite living the great majority of his life far from the centers of power and despite never seeking nor even desiring the limelight. He dedicated most of his career to a particular form of mission work—the work of exploration. He did this not because of a sense of wanderlust or a desire to make a great name for himself, but out of a desire to bring an end to a terrible evil.
European powers had long been involved in the slave trade and had created outposts from one edge of the continent to the other. And while they were eager to receive slaves, they tended not to venture too far into the interior. By the middle decades of the nineteenth century, Europeans knew a great deal about coastal Africa, but little of what lay beyond. Livingstone was convinced that to end the slave trade, someone would need to explore—to chart navigable rivers, discover resources, and build an economy that would create wealth greater than the slave trade could provide. Thus his drive to explore was motivated by a love for people and a desire to quench slavery.
Christie’s biography, which weighs in at nearly 800 pages, tells his life in great detail, relying foremost on primary sources such as Livingstone’s journals and correspondence. It tells of his childhood in Scotland and his coming to faith in Jesus Christ. It tells of his conviction that the Lord had called him to missions and of his preparation by training to be a medical doctor. It tells of his early years as a missionary in what is now known as South Africa and of his marriage to Mary Moffat, the daughter of one of the area’s pioneering missionaries.
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