When considering the category of covenant, an obvious question emerges: What is a covenant? In Scripture, a covenant is a binding relationship among parties that involves both blessings and obligations (e.g., Josh. 9:3–21). In many ways, marriage is a good example of a covenant relationship. Marriage is a relationship to which both parties are solemnly committed, and that relationship brings both blessings and obligations to husband and to wife. Stated differently, a covenant is a relationship within parameters.
If a covenant is a relationship within parameters, what is covenant theology? Covenant theology seeks to use the biblically prominent covenants to inform our knowledge of God and of His work. Specifically, covenant theology contends that God has been working throughout history to gather His people to Himself through covenantal relationship.
The Covenant of Works
The first covenantal relationship one encounters in the Scriptures is the covenant of works, which is the relationship in the garden of Eden between God and Adam as the representative or head of all mankind. This relationship between God and Adam is a rich one. God has made humanity—both man and woman—in His own image (Gen. 1:26–27), He has breathed life itself into Adam (Gen. 2:7), He has placed His image bearers in a garden overflowing with abundant provision for all their needs (Gen. 1:29–30; 2:8–9), and in that place of blessing, man enjoys immediate communion with God Himself (Gen. 3:8). Even more, God has given Adam commands that instruct him how he is to live as God’s image bearer. Under these creation ordinances, man is commanded to exercise dominion over the earth (Gen. 1:28; 2:19), to labor (Gen. 2:15), to marry (Gen. 2:24–25), to fill the earth (Gen. 1:28), and to enjoy doxological rest on the Sabbath day (Gen. 2:3). Adam and Eve are God’s image bearers, living in God’s paradise, in fellowship with their Creator, and with instructions on how to reflect the glory of God Himself. Nestled amid these blessings, God also has commanded Adam that he is not to eat of one tree in the garden—the Tree of Knowledge of Good and Evil. If Adam eats of that tree, he will die (Gen. 2:16–17). But if Adam lives out a life of “perfect and personal obedience” (Westminster Confession of Faith 7.2), he will attain everlasting life. In His condescending love for His image bearers, God is holding out a way that finite man can inherit everlasting life in His presence. By covenant, God would gather humanity fully to Himself.
An Eternal Covenant of Grace
Adam, of course, failed to uphold that covenant. In an act of flagrant rebellion, Adam ate of the fruit of the forbidden tree and brought the covenantal curse of death not only upon himself but also upon all the posterity whom he had represented in the covenant (Rom. 5:12–14; 1 Cor. 15:22). In the shambles of Adam’s rebellion, however, God declared a promise. Despite Adam and Eve’s rebellion, God would preserve a people to Himself, from generation to generation, and ultimately, from that people, God would raise up One who would destroy the enemy of the souls of His people (Gen. 3:15). This was the promise of a Messiah and of a people who belonged to Him. It was God’s announcement not of the covenant of works but of His covenant of grace.

Don’t Look Up is a good old fashioned, modernist film—with a clear moralistic message. The trouble is that it is the wrong message.

*Spoiler alert: This article contains details of the plot and ending to the movie “Don’t Look Up.”
There was a time when comedians got lots of laughs mocking the religious eccentrics who stood at street corners with sandwich boards proclaiming ‘the end of the world is nigh’. Not anymore.
Now such catastrophism has gone mainstream – or at least Hollywood. It’s not just the end of the world disaster movies – but the fact that we are supposed to take them seriously. Hollywood is preaching to us – with all the subtilty of a flying mallet.
Netflix’s latest ‘blockbuster’ movie is a prime example. Don’t Look Up, despite being a flop in cinemas, is one of the most viewed films on Netflix and has been garnering a lot of column inches in the press.
Sadly reviews, like so much else in our society, have been politicised. If you agree with the point being made in the film/sermon, then you will love it. If you disagree then you will hate it. But Don’t Look Up is also fascinating from a Christian perspective.
Let’s start with the good.
This is a well-made movie, with some decent performances from Leonardo DiCaprio as the scientist who can save the world, and Meryl Streep as the Trumpesque President who dooms it. It is meant to be humorous and sometimes it is.
There are also interesting if exaggerated perspectives on the role of celebrity media, big tech and the human propensity in the face of disaster to ignore reality and turn to false idols instead.
From a Christian perspective there is one scene in which, without a hint of satire, the doomed humans turn to prayer. The troubled teen who was ‘raised evangelical, but found his own way’ volunteers to pray as the world is about to end. It is far too beautiful a prayer for such a satirical and dumbed down movie.
Because despite the good, this is one of the dumbest and most inane films I have seen in a long time. Don’t Look Up reminds me of the worst kind of Christian movie, where the actors seem to be deliberately ham acting the most cliched Christian characters they can find, and the plot reads as though it came from a Jehovah’s Witness children’s magazine!
The Plot
It would be difficult for me to spoil the plot, because if you haven’t gathered what the whole film sermon is about after five minutes, I despair. But if you want to put yourself through the two hours and 25 minutes of torment, don’t read the next few paragraphs.
The simple plot is that Earth is threatened by an approaching comet which two scientists try to warn the US president about. The president is more concerned about her poll ratings and seeks to deflect away from the approaching reality.
Evil money grabbing capitalists (including a big tech zillionaire) see the comet as an opportunity to do some mining for precious minerals; ordinary people are more interested in celebrity gossip on their mobile phones; TV hosts are dumbed down, inane and self-obsessed; the FBI are clowns; and we even have a racist, homophobic space pilot.
Of course, the earth is destroyed – but at least 2,000 people escape and take a 27,000-year flight to another planet, where, as the elect emerge from their cryogenic sleep, naked into their new paradise, the president is eaten by a dinosaur.
The Sermon
The purpose of the sermon is clear. Adam McKay, the writer, director and producer leaves us in no doubt: “This movie came from my burgeoning terror about the climate crisis and the fact that we live in a society that tends to place it as the fourth or fifth news story, or in some cases even deny that it’s happening, and how horrifying that is, but at the same time preposterously funny.”
Read More

Written by Perry L. Glanzer |
Wednesday, April 10, 2024
We find the understanding of Christian contentment in a well-known passage from Philippians 4 where Paul states, “for I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty….I can do all this through him who gives me strength.” As more mature believers will often note for young believers who throw around the last verse, Paul is talking about leaning upon God’s strength to be content. We desperately need God to do it.

This virtue is not on any of the lists of character qualities for character education in public schools. One will also not find it on lists of virtues compiled by positive psychology scholars. Yet, it is perhaps one of the most important missing virtues among North American college students today. For example, Christian Smith found that “between one-half to two-thirds of young, emerging adults (18-23) said that their well-being can be measured by what they own, that buying more things would make them happier.”1 Perhaps one has guessed, but I am talking about the virtue of contentment.
According to Google n-gram, the use of the word “contented” has been in continual decline since 1791, and “contentment” has been waning since 1925. Due to Christian writers, there are still recent books written about it,2 but the virtue has received surprisingly little attention from the wider scholarly world. It has been especially neglected in positive psychology. I found less than a dozen studies in this field examining contentment, and all of these were written within the last decade and associated with two key authors.3
Thus, it is not surprising that one of these studies, a 2021 proposal for how to measure contentment empirically, had to plow new ground by creating one of the first-ever measures of contentment.4 In this post, I will evaluate the definition behind the measure and the measurement itself by comparing it to the Christian understanding of contentment. I find that there is nothing more helpful in seeing the limits of common grace/natural law than examining positive psychological measures of various virtues and comparing them to a conception of the virtue defined by the Biblical tradition.
Measuring Contentment
To begin, it is interesting to see how the scholars define contentment. They describe it as “an emotion that arises from the perception of completeness in life.”5 Thus, although this definition acknowledges a cognitive aspect (“the perception of completeness in life”) as a trigger for the emotion, contentment is seen primarily as an emotion. The scholars do not mention how this habitual perception might be transformed into a habitual affection that then transforms one’s behavior—a habit that would be the essence of the virtue of contentment.
Thus, the scale they developed, the PEACE Scale, is not so much a measure of the virtue of contentment, but “a stable and reliable, one-factor measure of the emotion of contentment.” Below are fifteen items “that generally captured the construct of contentment” as they defined it.6

I am satisfied with everything that life has to offer each and every moment.
I feel contentment in my daily life.
I feel content with who I am.
I feel contentment and peace no matter what is going on in my external environment.
I often feel an unshakable sense of peace and contentment.
I feel a deep sense of contentment even during difficult situations in life.
Even though I may work throughout the day, I feel content with everything I do.
I feel content with my life regardless of whether others accept me or not.
Everything is exactly as it should be.
I am content with what I have.
I feel balanced in my relationships with others.
Overall, my relationships with others are easy to manage.
I do not desire anything more in my relationships with others.
I would be content with my life even if I lost all of my status, wealth, and achievements.
When I feel stressed, I stop what I am doing and take care of myself.7

Does this scale measure the Christian virtue of contentment? Not really.
We find the understanding of Christian contentment in a well-known passage from Philippians 4:11b–13 where Paul states:
Read More
Related Posts: