As we discussed the upcoming church partnership process at elder’s meeting last week, pastor Clint made an observation about the precious peace and tranquility that our church is enjoying. His observation struck a chord with me, and it caused me to rejoice in the examples of God’s grace that I have observed both in myself and in so many within Calvary Grace. For quite some time now, the Lord has blessed us with a sweet unity and peace. There do not seem to be any major disagreements that have gone unresolved and caused division. It appears that individuals are changing and growing as their affections for our Lord are awakened by life in the church and the hearing of the Word preached.

  Much of the peace that we’ve enjoyed can be attributed to individuals who have overlooked offences and offered mercy to others because they have first been offered God’s mercy. It has not been easy. We are all sinners after all, but as sinners who have received mercy we offer mercy to others.

  Since church life has been so wonderful, it can be easy to slip into complacency. It is so easy to take for granted what so many of our brothers and sisters so long for. I hope this note by Ray Ortlund Jr. is a reminder of just how easily precious peace can be destroyed:

How to wreck your church in three weeks

Week One: Walk into church today and think about how long you’ve been a member, how much you’ve sacrificed, how under-appreciated you are. Take note of every way you’re dissatisfied with your church now. Take note of every person who displeases you.

Meet for coffee this week with another member and “share your heart.” Discuss how your church is changing, how you are being left out. Ask your friend who else in the church has “concerns.” Agree together that you must “pray about it.”

Week Two: Send an email to a few other “concerned” members. Inform them that a groundswell of grievance is surfacing in your church. Problems have gone unaddressed for too long. Ask them to keep the matter to themselves “for the sake of the body.”

As complaints come in, form them into a petition to demand an accounting from the leaders of the church. Circulate the petition quietly. Gathering support will be easy. Even happy members can be used if you appeal to their sense of fairness – that your side deserves a hearing. Be sure to proceed in a way that conforms to your church constitution, so that your petition is procedurally correct.

Week Three: When the growing moral fervor, ill-defined but powerful, reaches critical mass, confront the elders with your demands. Inform them of all the woundedness in the church, which leaves you with no choice but to put your petition forward. Inform them that, for the sake of reconciliation, the concerns of the body must be satisfied. Whatever happens from this point on, you have won. You have changed the subject in your church from gospel advance to your own grievances. To some degree, you will get your way. Your church will need three or four years for recovery. But at any future time, you can do it all again. It only takes three weeks.

Just one question. Even if you are being wronged, “Why not rather suffer wrong?” (1 Corinthians 6:7) HT: Thabiti Anyabwile

  The battlefield is within the heart. Notice that in week one seeds of bitterness and discontentment are what begin the downward spiral toward the destruction of the church. It is critical that none of us forget the grace by which we have been saved.

Strive for peace with everyone, and for the holiness without which no one will see the Lord. See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; – Hebrews 12:14-15

Sorry that we've left the Glenmore Inn post up for so long - that's done and over with! We're back at the Alexandra Centre regularly for Sunday services.

  In the news recently, there has been an item of particular interest to me.  As a firefighter, remembering the attack on the World Trade Centre in New York is an iconic reminder of the brevity of life.  Recently ‘Ground Zero’ has been the focus of much controversy as Muslims intend to erect an Islamic centre just steps away. 

  Conservative groups see a historical pattern whereby mosques are placed at sites that have been conquered as a sort of monument to victory.  Their evidence seems quite strong, and the conservative-minded among us would jump at repelling such an abomination.  To think that Muslims would in some way claim a victory in such despicable circumstances, placing a temple to commemorate it in plain view, is unthinkable to those who remember 9/11.  Liberals, on the other hand, can be seen on television waving their banners citing freedom of religion.  As Christians, we have enjoyed living in a nation that embraces the right to worship.  The liberal-minded among us understand what having that right and freedom taken away could mean.  Taking it away from Muslims may in fact be a short step from taking away the freedoms of Christian public worship as well.  The coverage of the debate is an intriguing look into the hearts of the people of the United States as they are confronted with the realities of Islam.  The media is calling this “the most contentious national debate over Islam, America and freedom of religion in the nine years since 9/11.”

  Does it not seem that this move to build a mosque so close to the site of ground zero is at least insensitive, and at most a brash claim to power?   The cultural clash at the heart of the debate is between a nation that is deeply religious and knows it (Islamic nations), and a nation that is deeply religious and doesn’t know it (North America).

  A basic understanding of the function of the temple makes this debate clearer.  A temple is a crossroads, a place where the human may somehow meet the divine, a place where the mortal can worship the object of his highest affections.  If we understand temples in this way, we can understand that Islam believes something about North Americans that they themselves miss.  This thing that escapes our perception is that the World Trade Center is perhaps a symbol of the greatest American temple.  Listening to the sound bites from Islamic extremists shows that they, at least, see money as America’s god.

  Building and destroying temples can be a very controversial thing to do.  Temples are at the heart of a community, and represent the object of her greatest joy.  Destroying a temple is even today considered sacrilegious.  Have you ever realized that Jesus Christ spoke about the destruction of the temple?  It may have been the most dangerous statement that he made.  It was not sensitive to the feelings and values of the Jewish authorities, and it was a brash claim to power.  It was a statement that would have him killed.

   Jesus answered them, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?”

(John 2:19-20 ESV)

The beauty of Jesus’ statement about temples is that he was proclaiming a better temple than the authorities could conceive of.  He was speaking about a temple that still trumps the power plays of Islam, and still confounds world leaders.  Oh yes, a battle for power was at stake – and religion was at the centre of the battle, just as it is today.  But in this battle there is really no contest.  There is no greater world power,  and no victory more sure.

  But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.

(John 2:21-22 ESV)

  As Christians, our temple is not a building.  We have a person that is that crossroads for us between the human and the divine.  The central point of our worship is Jesus Christ, crucified, dead and buried, and resurrected on the third day.

  But let us not be lulled into thinking that there is not a battle for power going on.  Let us smash the idols that would have us worship at any other temple.  We have a better temple, not made with hands – but made by God for us.  Let us remember this temple, may He be the primary reminder to us of our identity as individuals and as a community.  May this temple be the object of our greatest desire.

This Sunday, Calvary Grace Church will meet at the Glenmore Inn (2720 Glenmore Trail SE – the corner of Glenmore Trail and Ogden Road). A map can be found here. We recommend that you all try to park on the south side of the building (closest to Glenmore Trail).

We will be meeting in the Glenmore West room, and one of the Heritage rooms has been set aside as our nursery room. A diagram of the hotel is available here.

Mike Jones, our new pastoral intern, will be preaching the Word to us this Lord’s Day from Matthew 14. Please take a moment and read the chapter in preparation for his ministry to us.

See you there, God willing!

Reflections on a Word Picture

God’s purpose in the creation of the physical earth has been described as making “a theatre for his glory.” The Apostle Paul teaches that unbelievers are without excuse because God’s existence has been made plain to them: “his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse” (Romans 1:20). The Psalms speak of the physical creation as being a means of revelation: “ The heavens declare the glory of God, and the sky above proclaims his handiwork” (Psalm 19:1).

I can attest to the power of general revelation in creation. Ever since I was very young, growing up in a Christian home, I found it easy to relate the characteristics of the physical creation to the attributes of God. I think most Christians do this in one way or another. Some look at the vast prairies or the seemingly endless sea and feel small and lowly before a limitless God. Some watch plants growing out of the ground, season after season, and are reassured by the constancy and faithfulness of the Lord. For me, it was always the mountains more than anything else in creation that made me think about God.

I was born in Sparwood, BC, in the middle of the Rockies, and spent much of my childhood in the shadow of the mountains. They made me feel tiny, but for a young child that is strangely a source of comfort – if Mommy and Daddy are so big and keep me safe, then what about the God above who carved those giant peaks? The crags that surrounded me for so many years came to represent many things about God. God, like the mountain, is firm and immovable. God, like the mountain, is firm and unyielding. God, like the mountain, is mysterious and terrifying. God, like the mountain, is a sure place to stand. God, like the mountain, provides a vantage point to survey all creation in a way that I could not do on my own. God, like the heights of the mountain, is seemingly unattainable in his holiness. God, like the mountain, is breathtaking and awesome in his beauty.

We see some of these same pictures in Scripture. “Your righteousness is like the mountains of God” (Psalm 36:6). “Glorious are you, more majestic than the mountains of prey” (Psalm 76:4). The image of God as like a “rock” is just as prominent: “The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he.” (Deuteronomy 32:4) “There is none holy like the Lord; there is none besides you; there is no rock like our God.” (1 Samuel 2:2)

I think that the foundational sense of this word picture – God as a Rock, God as like the mighty mountain – finds its apex in the idea of God as a place of safety and refuge. The ancient Israelites must have looked at their own mountains in this way. The fear that can be seen in the accounts of Joshua and Judges in facing the chariots of their enemies arose from the deadly effectiveness of those weapons against armies in the open field, much like modern tanks. But, like tanks, chariots were much less effective in hilly, mountainous terrain. So the Hebrews became adept at mountain warfare; one of the means God used to preserve the southern kingdom of Judah longer than the northern kingdom of Israel was the geography of Judah, set as it was in a more remote and mountainous location where massed cavalry and chariots were less effective.

And so we see the Israelites speaking affectionately of mountains as a place of safety and protection: “The high mountains are for the wild goats; the rocks are a refuge for the rock badgers” (Psalm 104:18). The comparisons to God as Israel’s refuge came easily: “Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever. As the mountains surround Jerusalem, so the Lord surrounds his people, from this time forth and forevermore” (Psalm 125:1-2). “The Lord is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold and my refuge, my savior; you save me from violence” (2 Samuel 22:2-3).

When I heard readings like these in church, then, I found I could look at the mountains towering over Elkford and Sparwood and Vancouver in the very same way. They became reminders of the power and strength of God.

Of course, it’s all too easy to run off and seek spiritual significance in rocks and trees as if they inherently carried such significance as ends in themselves; much of the modern “Green” movement is inherently pagan in this very way. This misses the fact that it is God’s attributes and activity that give the created order spiritual significance, that God’s significance and God’s worth precedes and gives ground to any meaning found in creation. A pile of rock has no inherent spiritual significance other than as the possession of their Divine Creator, but when the living Word of Truth presents it as reflections and images of the character of God himself, that same pile of rock becomes an anchor of sorts for deeper meaning.

We use liturgies, or orders of service, in worship for many reasons, but one important reason is to lay the truth in front of God’s people in different ways. God uses creation in much the same way. It’s different, of course, in that the creation only conveys general knowledge of God’s power and attributes and cannot give the special revelation required for one to know God and obey him. But creation has a revelatory function that cannot be denied, and perhaps its greatest value is not in the academic facts it may convey – for the revelation of Scripture is so much higher and so much more detailed and glorious than any conclusions drawn from science! – but in the way it conveys the deeply emotional and visceral aspects of revelation to us. The deepest such visceral impact would be the conviction of sin, which is difficult if not near impossible for a person standing before creation to express without the categories and language given by Scripture but which is very real and penetrating nonetheless.

Have we become dull and desensitized to the real impact of general revelation in creation? When you look at the tiny fingers of a newborn or at the incredibly complex pattern of a fingerprint, does your heart move naturally to worship? We should, perhaps, look at creation the way the Psalmist did. And marvel at what an awesome God we have.