When Should You Stop Praying?
The moment to stop pleading is the moment when God speaks to assure you that his heart is now hardened and his hand, once opened to supply your needs, is now closed to cut them off. Until that day—a day that will never come—continue to pray, trusting that God continues to listen and to provide.
Sir Walter Raleigh filled many roles and wore many hats over the course of his life, among them politician, soldier, and writer. But he is best known to history as an explorer. In 1584, Queen Elizabeth granted him a charter to explore, colonize, and rule any “remote, heathen and barbarous lands, countries and territories, not actually possessed of any Christian Prince or inhabited by Christian People.” In return, he was expected to extend the reach and riches of the crown. The first region he claimed, he named “Virginia” in honor of Elizabeth, the virgin queen.
Over the course of his first illustrious and then ignominious career, he repeatedly came before the queen to ask for funds, favors, appointments, and opportunities, for all of this had to flow through the hands of the monarch. It all required her assent and her largesse. Many observed that the more she gave, the more he asked, and the greater her generosity, the greater his importunity.
It seemed inevitable that over time she would become weary of his constant requests and escalating entreaties. Sure enough, one day in exasperation she asked when he would finally stop being a beggar. His reply was simple: “When you stop giving.” Or more literally, “When, madam, you cease to be a benefactress.”(1)
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Intersectional or Christian – Answering the “Who are we?” Question
Written by S.M. White |
Friday, April 19, 2024
There is always a danger that intersectionality is a temptation to culturally attuned and influence seeking churches. Yet a commitment to Reformed confessionalism and a recognition that God distinguishes the spiritual and temporal kingdoms he rules over we will have a bulwark against those who would wish to insert worldly agendas, and in particular those who seek to insert intersectional mandates to either syncretize or make use of Christianity towards an earthly end.One of the hot topics of discussion among Christians in the United States is the issue of Christian Nationalism. One of the most glaring problems with it is some of the proponents of it make no distinction between the theocracy of Israel and the other common kingdom nations that exist today. They propose that since Jesus is King, that there should be some sort of minimal national fidelity to a Christian creed, or some even suggest applying the moral law, even including the first 4 commandments, which would essentially make the nation a form of Christian theocracy. One can only imagine with politicians swapping out every 4 years or so what kind of God Biden or Trump might get to dictate what we worship, or perhaps which church they would delegate that responsibility to. Rome?
With Biden’s continuation of Obama’s fundamental transformation, and with a sort of cultural decline in general, there is distinct new culture arising to be the Antithesis, and even replacement of traditional Christian, (or so called family) values. Under the name of democracy, and human rights, abortion, race, LGBTQ, trans-humanism, and a host of other intersectional commitments combine where there may be a narrative of grievance or inequality, even down to “healthy-at-any-size” individuals joining together via “identity politics” in movement that has been termed Cultural Marxism.
Cultural Marxism is not like the old Marxism where the inflection points were between the material divisions between the Bourgeoisie and the Proletariat. The social classes and grievances today have been remapped to a group of intersectionals who oppose issues such as white-privilege, male-domination, hetero-normative dominance, with even traditional families being considered part of racial inequality, and therefore at cultural enmity with the intersectional comradery. These new intersectional cultural norms are considered necessary parts of democracy, which America assumes it has the right and responsibility to spread democracy globally, which now comes with these features such as LGBT included, or else the nation or leadership of that nation is pegged as undemocratic, or dictatorial and are therefore problematic.
One of the nations in the sights of this new values democracy is a more traditional values friendly and therefore new values resistant Hungary. Which is one reason many conservatives in America look to it as a beacon and guide for what America should be like. As a American, Reformed Christian who lives in Hungary, I have thought about these things and hopefully have some insights that might be helpful.
First off, Hungary is a culturally Christian country which reminds me more of the 1970s or 80s America. Hungary is more culturally Christian than formal. The statistics are that about half of the population identifies as Christian, where most of them identify as Roman Catholic, but about 1/3 as many of those identify as Calvinist. It has been my experience that most of the churches that identify as “Reformed” or Calvinistic, most would resemble more of a sort of “do-gooder” type of Christianity without much doctrinal understanding or confessional fidelity. Still, nearly 1 million people identify as Calvinists in this small country of about 10 million people.
It does differ from America and many of the Western European nations in that there is not much crime, or delinquency in its capital city Budapest. For example, there is not as much street art painted on buildings and hoodlums don’t go around and destroy cars, or art, and most parts of the beautiful city of Budapest are safe for a woman to walk alone, even at night. Right now the bricks on our sidewalk are being replaced, and there is this sense that the government cares for its citizens, the beauty of the city, the public transportation, good affordable food, natural gas heating, and clean water. It’s not a panacea here.
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Angels
The study of angels leads us to wonder. Philosopher Peter Kreeft suggests that the first reason we should study the angels is because it’s fun! Maybe “fun” isn’t the best word, but an awareness of the angelic realm can elicit in us a sense of wonder and intrigue at the power, wisdom, and goodness of God in making such magnificent creatures.
Christianity is a supernatural religion. That may sound obvious, but Christians in the modern world often seem overly skeptical about things that defy material explanation—things like miracles, the soul, the afterlife, and the topic of this post: angelic beings. Our world has become (as many philosophers and theologians have noted) disenchanted, demystified, and despiritualized. But against this materialist mindset, biblical Christianity is irreducibly and unavoidably and gloriously supernatural.
So just what are angels? Angels are immaterial beings created by God to worship him, to communicate his word, to protect his people, and to otherwise serve his purposes in the world. God, who is immaterial by nature, made some things unlike him (material creatures like birds, planets, and amoebae), some things both unlike him and like him (human beings, composed of body and soul), and some things that are more purely like him (immaterial angels). Angels can appear in physical form but are by nature immaterial and incorporeal (that is, they don’t have bodies). They are invisible creatures with power beyond our imagination. So, from one perspective, angels represent the highest order of creatures that God has made; they round out, so to speak, the manifold wisdom of God.
The Greek work for angel (angelos) simply means “messenger” and may mark out one particular type of spiritual being. But the English word “angel” also serves as a general description for all such beings. Other words used in the Bible for celestial beings include cherubim (e.g., Gen. 3:14; Ex. 25:18), seraphim (Isa. 6:2, 6), spirits (Heb. 1:7), archangels (1 Thess. 4:16; Jude 9), and (perhaps) Paul’s listing of thrones, dominions, rulers, and authorities (Col. 1:16).
The Bible doesn’t give a detailed account of the angels’ creation. Presumably they were made at some point before the creation of the earth in Genesis 1 (see Job 38:7). In any event, we know that they were in fact created by God (see Col. 1:16); they are not eternal beings. The fall of a certain number of the angels is also not explicitly recorded in Scripture but rather assumed (Gen. 3:1; 2 Pet. 2:4; Jude 6; Isa. 14 and Ezek. 28 may also have the fall of Satan in the background as an analogy for downfall of certain human kings). Fallen angels are referred to as demons or evil spirits. The powerful and personal being called Satan or Beelzebul serves as their prince (Matt. 9:34; Eph. 2:2). They are permitted a certain degree of power to tempt humanity, but they operate under the ultimate authority of God (Job 1) and their doom is certain (Matt. 25:41). The “elect” angels (1 Tim. 5:21) who did not rebel were confirmed in their original righteousness and always live to do God’s will.
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Luther, Spiritual Disciplines, and Our Neighbors
Christians have to attend to the mastery of their sinful impulses so that they can serve their neighbors effectively. Luther approached the issue of sanctification with some reserve for fear that his generation, so recently weaned from the idea of good works as a means to grace rather than the fruit thereof, would fall back into the old patterns of thought.
One of the many practical effects of the Reformation was a change in how people viewed what are now called “spiritual disciplines.” In the context of the Reformation, most people believed that their good works contributed to their justification. They also believed that doing super-spiritual things like becoming a monk/nun would be rewarded by God. However, as the Reformers taught and preached the truths of Scripture, slowly but surely, people began to understand that their good works did not help in the matter of justification. Furthermore, they began to understand that super-spiritual things like monasticism were not found in Scripture and therefore could be abandoned. However, the Reformers noted that good works and biblical spirituality were still certainly part of the Christian life. Here’s a good summary of how Luther emphasized good works and the “spiritual discipline” of serving one’s neighbor.
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