Renewal Fellowship’s Living the Name prize has been awarded annually since 2010 to Knox College students who show interest and promise in evangelism and mission. Congrats to this year’s recipient, Sonia Brulé. We invited her to share her testimony as she begins her call to ministry.
Sonia Brulé
My name is Sonia Brulé and I am the Children and Family Ministries Coordinator at Oakridge Presbyterian Church (OPC) as well as a Volunteer Prison Chaplain at Elgin Middlesex Detention Centre, both in London, Ont., where I live with my husband Chris, and our children Connor (17) and Giuliana (14).
For over 13 years, I have had the privilege of being the Children and Family Ministries coordinator at OPC. Jesus spent His time on earth teaching others to follow God’s way. It was clear through His teachings that spiritual education was important, not only for His disciples but for people of all ages, in order to develop a deep desire for God. I believe when we equip people to encourage one another in the love of Christ, reaching out in service, just as we have been commanded to do, we are doing God’s will.
Prison Ministry has been extremely fulfilling for me as I get to go and share the Gospel to those who cannot enter a church. To see the inmates open their hearts to Christ at the lowest points of their lives is incredible. I truly believe that God can transform lives by touching even the most hardened heart renewing their spirit.
My vision for ministry has really been shaped by Matthew 25:35-40 — “For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.” Then the righteous will answer him, “Lord, when was it that we saw you hungry and gave you food or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?” And the king will answer them, “Truly I tell you, just as you did it to one of the least of these brothers and sisters of mine, you did it to me.”
As I am writing this piece, General Assembly has just finished. I spent the time before, during and after the sederunts praying for the moderator, the commissioners, the clerks, the help desk people and the technology. Having been a commissioner last year, I knew what a challenge everyone would face and how important it was to be covered in prayer.
We in orthodoxy have felt the need to be tough this last year with the way things are going in the PCC. And the future doesn’t look any easier. So we turn to God in prayer realizing that nothing that happens is a surprise to God and that He has a plan and it will be fulfilled.
Our Lord spent much time in prayer (Matthew 14:23; Mark 1:35; Luke 5:16), therefore it behooves us to spend much time in prayer.
After this GA, as after the last one, we may be asking God, “Why?” The prophets before us asked why. Job asked why. “Why have you made me your target?” (Job 7:20). David asked why. “Why, O Lord do you stand far off? Why have you forsaken me?” (Psalm 10:1). Jeremiah asked why. “O hope of Israel, its Saviour in times of distress, why are you like a stranger in the land, like a traveler who stays only a night?” (Jeremiah 14:8).
In order to experience God’s care in the midst of affliction, we must call out to Him in faith and persistent prayer. It is through prayer and trusting in Him that we experience God’s peace. We receive strength from the Lord, and God’s mercy, grace, and help in time of need. Nothing can separate us from the love of God.
Be reassured my friends: God is on the throne, He is in control. Our job is to pray continually and seek His face.
The name of the gathering — “Remaining TRUE to God’s will” — says it all. God’s will speaks TRUTH and we are striving to remain TRUE to it.
Dr. Stephen Farris
Speaker: To that end, we received encouragement from our guest speaker, the Rev. Dr. Stephen Farris, the moderator of the 140th General Assembly. His message — entitled “After the first church fight” — was inspired by the story of complaint, accusation, division, settlement and peace described in Acts 6:1-7. It all worked out in ways they could not have imagined! What might this mean for us today? The video of the entire day is available below.
Worship and Speaker Video – If you don’t have time to listen to the worship led by Gus and Jess from Grace West Hill Presbyterian Church in Toronto, Ontario, Dr. Farris’s talk begins at the 8:35 mark.
This time of encouragement was followed by Renewal Fellowship’s Annual General Meeting. The Annual Reports for the year ending December 31, 2021, and the Minutes of the previous Annual General Meeting on April 25, 2020, that were considered at the Annual General Meeting may be downloaded in PDF format.
When I was asked to contribute a reflection on an ancient prayer, all I had to do was look up from my desk, and there was the answer – an Orthodox Prayer based upon the Prayer of St. Ioannikios, as well as the traditional and ancient Troparia to the Holy Trinity. I had printed out the prayer many years ago, and pasted it to a bookshelf where I could easily see and read it from my office chair. I often start my day with it, or turn to it when stressed or overwhelmed. The Orthodox prayer cycle is one in which I take considerable comfort. So much of it is directed to God, in the ageless declarations of the praise of God’s attributes and being.
My introduction to Orthodox spirituality came from a prof at Queen’s Theological College, Father Basil Zion, a priest within the Orthodox Church of America, who was one of the advisors on my master’s thesis, which had to do with the Greek Fathers in Calvin’s Institutes. Father Basil helped me discover and appreciate the ancient texts and worship formats, many of which, such as the Liturgy of St. John Chrysostom, are still in regular use today.
My studies in the Patristics have both grounded me and nourished me. I also came to appreciate and enjoy Orthodox Worship Music, both in ancient form and in the more recent compositions by Rachmaninov and Grechaninov (“recent” in Orthodox terms). Rachmaninov’s “Vespers” (also known as the All Night Vigil) and Grechaninov’s “Passion Week” are deeply beautiful and a refuge for me in the midst of life’s storms and struggles. Beauty of architecture, music and word are highly prized in Orthodox worship, and these compositions reflect that priority. Among many wonderful recordings, I can recommend Charles Bruffy’s on the Chandos label for sheer beauty, as well as the Patram Choir recordings for deep spirituality.
The Prayer of St. Ioannikios which opens the prayer I have chosen, is attributed to Ioannikios, a shepherd turned warrior turned monk, based on Mount Olympus, but travelling and bringing blessing wider afield. His massive frame was offset by his humility and meekness, and his gifts were widely cherished. He was said to intone, “The Father is my hope; the Son is my refuge; the Holy Spirit is my protector; O All-holy Trinity, glory to You,” as a refrain between his recitation of the Psalms.
The Troparia is most often chanted or sung in a public service of worship, or prayed aloud when in private. The “metanias” are indications to bow down in worship, most often while crossing yourself. We Presbyterians aren’t much for crossing or for bowing – and certainly not for prostrating ourselves during worship! – but in the Orthodox mindset, worship involves the whole body, not just the mind and mouth. A “metania” is a “low earth bow,” which is a “lighter” version of the full-floor kneel or prostration. I confess that I tend to use this prayer while seated, but when attending Orthodox worship, as I do when in Jerusalem at Armenian Cathedral of St. James, I try to blend in, despite my tender knees and rigid Presbyterian spine.
I encourage you to find inspiration in Orthodox spiritual practice, particularly the prayers and the music. A nice introduction to Orthodox theology and practice can be found in Burgess, John P., “Encounters with Orthodoxy: How Protestant Churches Can Reform Themselves Again.” I haven’t time to get into the use of icons in personal devotion; perhaps in a future article I’ll detail how a group of PEI Presbyterians found their initial distaste of icons to flower into a deep appreciation during a pilgrimage I led to Meteora! Until then,
“The Father is my hope; the Son is my refuge; the Holy Spirit is my protector; O All-holy Trinity, glory to You.” Amen.
Prayer of St. Ioannikios and Morning Troparia
The Father is my hope; the Son is my refuge; the Holy Spirit is my protector. O All-holy Trinity, glory to You.
Glory to Thee, our God, glory to Thee.
O heavenly King, O Comforter, the Spirit of truth, who art in all places and fillest all things: Treasury of good things and Giver of life: Come and dwell in us and cleanse us from every stain, and save our souls, O gracious Lord.
All-holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy God, visit and heal our infirmities for Thy Name’s sake.
Having arisen from sleep, we fall down before Thee, O Blessed One, and sing to Thee, O Mighty One, the Angelic Hymn: Holy, holy, holy art Thou, O God.
From my bed and sleep Thou hast raised me: O Lord, enlighten my mind and my heart, and open my lips that I may praise Thee, O Holy Trinity: Holy, holy, holy art Thou, O God.
Arising from sleep I thank Thee, O holy Trinity, because of the abundance of Thy goodness and long-suffering Thou wast not wroth with me, slothful and sinful as I am; neither hast Thou destroyed me in my transgressions: but in Thy compassion raised me up as I lay in despair; that at dawn I might sing the glories of Thy Majesty. Do Thou now enlighten the eyes of my understanding, open my mouth to receive Thy words, teach me Thy commandments, help me to do Thy will, and confessing Thee from my heart, singing and praising Thine All-holy Name: of the Father and of the Son and of the Holy Spirit, now and ever, and unto ages of ages. Amen.
O come, let us worship and fall down before God our King. (metania)
O come; let us worship and fall down before Christ, our King and our God. (metania)
O come, let us worship and fall down before the very Christ, our King and our God. (metania)
Amen, amen, amen!
“I believe that the time has come for North American Protestants who care about the Christian faith and the future of the Christian church to take our own journey into an expression of the Christian faith that is foreign to us. Such a journey has to be more than a kind of religious tourism that briefly dabbles in other people’s traditions; rather, we have to immerse ourselves in ideas and practices that are so foreign that they jar us and push us to more honest self-evaluation about where our Reformation traditions got things right or wrong.” — Burgess, John P., Encounters with Orthodoxy: How Protestant Churches Can Reform Themselves Again. Westminster John Knox Press.
— Douglas Rollwage is minister at Zion Presbyterian Church in Charlottetown. He was the Moderator of the 142nd General Assembly in 2016.
This devotion is one that I shared at a Renewal Fellowship board meeting in March of 2022 and also shared during a midweek service during Lent. During both we looked at Judges 6:11-7:21, reading just the first part of it and referencing other parts of the section of scripture. This is referencing Gideon, who would have lived roughly 3,000 to 3,300 years ago. The scriptures start off with telling us that Gideon was threshing grain in a wine press. He was hiding for fear that the Midianites would come and steal his grain. What happens next is that an angel of the Lord appears. Even though Gideon was living in fear of strangers, he stops what he is doing and goes over to this stranger.
My first point for us is to recognize that even in a time of fear and busyness, Gideon takes time to recognize that the angel of the Lord is present. Too often when we are busy, we don’t have the awareness to see God’s presence or hear God speaking to us. It is easy to allow the fear to dictate our responses or our busyness to guide our responses or lack thereof.
The Angel of the Lord greets Gideon by saying “The Lord is with you, O mighty man of valor” (Judges 6:12b). Gideon but a verse prior was hiding in a wine press, afraid of thieves and other attackers; he is not looking or sounding like a man of valor who stands up to oppression and injustice. He sounds like a person who is trying to hide, to not be noticed, and here he is being noticed by God. God speaks two truths into Gideon’s life: firstly that God is with him and secondly that Gideon is stronger than he thinks. God sees more of who we are, and definitely the deeper truth of our lives that we are afraid to admit, whether it is one of encouragement or the recognition of sin. We need to take the time to listen to what God has to say to us so that we will be ready to hear where God is sending us and not be overwhelmed by what is laid before us.
In this interaction, while humbled and scared at times, doubting at other times, Gideon is honest with the angel of the Lord. Gideon asks the hard question that many of us struggle with in times of struggle: where are you God? Gideon’s faith comes through in recognizing that God has been faithful in the past but is wondering why are so many bad things happening to God’s people right now. The answer is not what we would expect, either. The angel of the Lord tells Gideon, “The Lord is with you, O mighty man of valor. . . I will be with you.” (6:14b,16b).
God is commissioning this man, who moments ago was hiding, to go and lead a rebellion against the Midianites. God has heard His peoples’ cry for help and is empowering and leading His people to act.
God did not pick the person who everyone saw and respected or feared. God picked the person who would listen and be aware of God’s presence to lead God’s people. It was not about following a personality, it was about following God and trusting in Him to deliver His people. Even when we look further into the retelling of this event, Gideon is constantly listening to God’s leading, whether it is to reduce the number of people in the army so they would not mistake their victory by being self-accomplished or when doubts filled the air and God reassured them through their enemies’ own words.
What is it that you are facing, or your church, your culture or society, or the world? Will you have the awareness of God’s presence at work in your life to go and listen to God speak to you? Will you be honest enough with God to bare your heart and soul before God? Will you trust the redeeming love and power of Jesus enough to follow Him where He is leading you? When we are aware, when we listen, when we trust, and go where Jesus is leading us, it is not about our limitations, it is about Jesus’ grace being lived out and realized. It is not easy, but living with the dynamic and empowering life of Jesus never is but it is fulfilling.
— Ed Charlton is minister of St. Andrew’s Presbyterian Church in Arthur Ont., St. Andrew’s Presbyterian Church in Gordonville Ont., and is a Wellington North Fire Services Chaplain. He is a member of the Renewal Fellowship board.
I arrived in Simcoe just as the 2008 recession was digging its tenacles into every fibre of society. We more or less recovered, at least economically; but it seems there have been constant and serious seismic shivers shaking life ever since. The past many months have only intensified the severity and increased the size of the sample. This morning as I sat to pen this piece, reports of Russia’s invasion of Ukraine have exploded onto the news — not the consoling information one longs for!
While occasionally lashing out (okay maybe more than occasionally) and pondering best ways to respond and trying both to discern watershed moments from irritating drips and to separate truth from error, I have found myself almost constantly churned up – in my mind, in my heart, in my spirit.
Perhaps you, too, have found yourself in such a “disturbed” state. (I used that word so all my “friends” – both of them – could have a cheap shot!) If you are also stirred up, read on. I have learned that the loss of regular in-person interaction has contributed to my pervading inner unrest. Phone or Zoom chats (wonderful as they are) don’t allay like a face-to-face encounter. Even when they are intense and contested, there is often a healing, cathartic element that arises and the proverb that asserts “iron sharpens iron” is commonly experienced.
However, after contemplating my ongoing inner agitation, I have been drawn back to a deep affirmation. The shortest statement of this counsel is found in the Psalms. “Be still, and know that I am God” (46:10). Earlier in the Psalm, descriptions of turmoil and upheaval are given as the context into which this verse is addressed.
For people who are active doers, more attuned to serving and sacrificing, this call to “centre down” is challenging. For a society, more and more prone to the instantaneous – in feedback, in response, even in meal preparation – the implied time needed to quiet a troubled mind, heart, and spirit is counter-cultural. Yet, I am more and more aware that this is a summons from the Spirit to me (and to you?).
“Ian, be still. Push all the political, societal, cultural, and denominational upheavals aside. Remember (know) who I am (I AM) – the sovereign ruler of the universe who is with you.” I’m not very good at this “centring stuff.” That’s another reason I miss in person interactions. When I am with others, they often help me remember what I have neglected.
Good news! Lent is here. Stillness (or extra stillness) is a good discipline to take us to Easter and into the ongoing upheavals of 2022.
On January 29, 2022, a total of 60 people gathered via Zoom for “Called Together — a Time of Encouragement” for evangelical/orthodox/traditional believers within The Presbyterian Church in Canada who remain called to the places where we currently worship and serve — but may feel isolated and discouraged. But we are not alone. Speaker Rev. Dr. Kevin Livingston challenged those in orthodoxy to remain as a “faithful presence” as described by Gordon Smith, the President of Ambrose University in Calgary, in his book Wisdom from Babylon: Leadership for the Church in a Secular Age. Dr. Livingston’s address can be seen on YouTube below, and a condensed version of his presentation follows that.
Faithful Presence in the PCC – by Rev. Dr. Kevin Livingston
It was almost five years ago now that I spoke at a gathering like this at Vaughan Presbyterian Church entitled “Unity in the Presbyterian Church in Canada Today.” Since then, we’ve been through some painful presbytery meetings and contentious general assemblies; we’ve seen a change in our doctrines of marriage and ministry that is deeply troubling to many of us; and on top of that we’ve all been wrestling with the COVID pandemic, and the accompanying isolation and exhaustion as we’ve tried to figure out what it means to do ministry when the rug is pulled out from under us. Looking back over my presentation now, I realize how much has changed! But in other ways, it hasn’t.
Conflicts within congregations and disagreements between different communities of faith are a central feature found right in the New Testament. Indeed, Karl Barth once remarked that “There are no letters in the New Testament apart from the problems of the church.” And of course, problems among God’s people didn’t stop with the apostles. The history of the church for 2,000 years has fluctuated between growth and retrenchment, advance and decline, seasons of spiritual stagnation and spiritual renewal … .
For example, in Canada we’re seeing a great decline in church attendance and a hollowing out of Christian faith and values; but in the most unlikely places today, places like Iran and Nepal and China and regions of West Africa, the Christian faith is growing. It is heartening to know that globally, Christianity is growing faster than the world population rate, and Pentecostal and Evangelical groups are growing even faster, according to the Center for the Study of Global Christianity at Gordon-Conwell Theological Seminary. I think it’s helpful to remember this, to keep our own problems in perspective.
But as encouraging as the global picture may be, we are surely facing the greatest crisis within the PCC since 1925. The presenting issue, of course, is the final approval of the remits that have revised our church’s historic position on God’s intent for marriage and for ordained leadership within the church. But the real divisions we face are far deeper. We have widely divergent understandings of the authority of the Bible, and incompatible approaches of how to read and interpret Scripture for the life of the church in ways that are faithful to Scripture itself, and profound disagreement about the nature and function of our doctrinal standards.
Our presbyteries and our national church offices seem too exhausted or preoccupied with other matters to address the existential threat we face to our very existence, as we continue to hemorrhage members and close churches. The only thing that seems to hold us together is our presbyterian form of church government, but certainly not a common theology or a shared evangelistic mission. These are challenging days.
There is so much that could be said, but in the time I have today, I’d like to suggest a way forward for us who describe ourselves as evangelical or traditional or orthodox within the PCC, framing the options that lay before us, and then making a case for remaining within the Presbyterian Church in Canada as we work and pray for spiritual, theological and organizational renewal in the church we love.
In his book, “Wisdom from Babylon: Leadership for the Church in a Secular Age”, Gordon Smith, the President of Ambrose University in Calgary … asks the question: What does it mean to provide leadership for the church in an increasingly secular context?
Smith lays out a compelling case that we live in an increasingly secular culture, “a secular age,” as McGill philosopher Charles Taylor has put it. By “secular,” he doesn’t just mean the principle of separation of the state from religious institutions so that there is no discrimination against anybody in the name of religion. We have moved beyond that, towards what he calls Secularism as an ideology, a “totalizing” worldview that excludes faith-based ideas from the public square. In other words, religious opinions can be private and personal, but they are illegitimate in public discourse.
Smith argues that when religion is privatized and secularism reigns supreme in the public square, Christians have largely engaged the culture in three typical ways.
Some Christians have adopted a “go along to get along” approach, seeking compromise and coexistence with the dominant culture around us. This has the advantage of not appearing weird or backwards or judgmental to our neighbours, but the “go along to get along” strategy comes with a cost. We can easily become just a pale imitation of other helping organizations in the community, and we lose our capacity to be God’s alternative community, God’s church … . It’s hard to announce a prophetic word in those areas where our culture has departed from the teaching of Scripture … . I would argue that “mainline” liberal Protestant churches have largely taken this stance. And that appears to be the choice the PCC has made too.
Other Christians have taken the opposite approach, what Smith calls the “culture wars” response. They seek political victory and try to restore the values of old Christendom on everyone else. The assumption here is that society was once Christian and that this needs to be restored, so that Christian values and beliefs are privileged over everyone else. “Make Canada great again,” some might say. But in the process of trying to impose Christian values through courts and legislatures, we become adversarial and political in our approach, trying to impose our beliefs and values on others using the weapons of this world … .
Between these two extremes there is a third approach, what Smith calls “the monastic response.” This is a call to retreat, to withdraw, to disengage from the larger culture in order to sustain the next generation of believers. The goal here is to preserve God’s community from a fallen and disintegrating culture by building a protective wall between the Christian church and the surrounding world … . I must admit that I’m tempted by this option, because here at least the theological lines are drawn clearly, but when we disengage from the world, we lose our capacity to be a source of salt and light and renewal to the larger culture, which stands desperately in need of God’s saving grace.
What I find intriguing is that these three responses to culture that Smith talks about in his book … all of these mirror the various responses that evangelical Presbyterians are wrestling with in light of last year’s General Assembly … .
Will we try to fight again and strive for victory in our presbyteries and the General Assembly, “culture wars” style? The life and energy of the church has been weakened because of our “perpetual state of war” with one other. Our collective energies go into winning, but Christ’s larger mission inevitably suffers. And frankly, I don’t think there’s much fight left in us to take this option anymore. Or will some of us succumb to the pressure to “go along and get along,” abandoning the clear teaching of Scripture and the doctrinal heritage of our church in order to be assimilated by the values of the world, and thus lose our souls in the process? I pray not, because to do so would be to “deny the sovereign Lord who bought us” (2 Peter 2:1) … . And I know that some of us are pondering the Monastic option, of withdrawing by leaving the PCC altogether. We could go down the road of ecclesiastical divorce. And there is a certain attractiveness to this option. Breaking out of an unhealthy, dysfunctional relationship can be worth the pain … . But I am loathe to further fragment the body of Christ, because the unity of the church is just as important as its purity … .
We feel torn … . But let me speak about a fourth way of engaging our culture that Gordon Smith talks about, … the response of “faithful presence.”
Faithful presence is a commitment to discern new ways to provide a faithful witness to the gospel of Christ within our changed social context. Despite the changes in the world and in the PCC, God remains actively present among us, and has called us together to serve as God’s witnesses where he has placed us. This is long, patient, laborious process, “a long obedience in the same direction,” to borrow from Eugene Peterson. In a world that’s in desperate need of truth, goodness, and beauty, we are called to strengthen the church by richly communicating the true, good, and beautiful gospel of Christ. We must simultaneously accept and love people in our culture and in the larger PCC but not agree with them in those areas where they’ve departed from biblical truth.
Can we do this within The PCC? Can we retain our core convictions but simultaneously work and pray patiently for a renewed church, with worship leaders who instill a deep passion for God; with Bible teachers who provide sustained, systematic teaching of the apostolic faith; with evangelists who creatively, enthusiastically communicate the good news of Jesus; and with spiritual directors and prayer warriors who embrace intentional spiritual practices and cultivate in all of us a deeper life with Christ?
In his letter to the Ephesians, Paul urges the believers to “Make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4.3) … .
This means, friends, that we should continue to exhort, encourage and try to convince our brothers and sisters of the truth of the historic Christian perspective on marriage and ministry, but do so in critical solidarity with them — even in what we perceive to be their grave errors — because they are still a part of the body of Christ to which I belong. And I have no right to abandon them over this matter.
Let me close by highlighting the example of my beloved mentor and friend David Bosch, the world-renowned South African missiologist, scholar and church leader. Bosch was a member of the Dutch Reformed Church … the influential Afrikaner church body that gave theological justification to the multifaceted racism that the apartheid system created … . And yet Bosch remained a loyal member of the DRC despite its gross theological error and despite the persecution he suffered … . He did so out of a prophetic faithfulness to the gospel of reconciliation and a deep love for his own people. Here’s how Bosch put it: “Believe me, it would be very easy for me to do as [others have done], and just resign and walk away from this … . But I am sorry, I think that would be self-indulgent … . I am not ready to give the Dutch Reformed church over to the devil.”
For Bosch, the central issue was prophetic solidarity, identifying with the guilt of one’s people in order to speak to them in a credible way. He put it like this:
“The true prophet identifies himself with the sin and guilt of the church. He knows that he himself is no better. That is, by the way, the difference between the critic and the prophet: the critic criticizes from the outside, the prophet confesses from within. The critic accuses, the prophet weeps. Criticism is easy, but also cheap; prophecy is costly, because it flows from solidarity.”
Speaking personally, I feel called to follow Bosch’s example and stay within the PCC to declare God’s Word to His people no matter what. I would like to counsel us to retain the long view of history and the spiritual gift of godly patience as we pray and work for theological renewal in the PCC.
Dedicated group uses The Story to study Scripture via Zoom
Your New Year’s resolution is to read through your Bible from Genesis through Revelation. You start strong, recognizing familiar names, such as Adam and Eve, Noah, Abraham and Sarah, Isaac, Jacob, and Joseph, and stories about apples and snakes, a flood topped off with a rainbow, a man who couldn’t count the stars and another who wrestled with God and limped away a changed man. You cross the Red Sea, eat manna, and travel through the wilderness with Moses and the nation of Israel as you turn page after page of Exodus. You’re enjoying the journey, wondering to yourself why it has taken so long to dust off these pages and dive into God’s story. Then you step into Leviticus only to find yourself in the middle of a strange instruction manual of sacrifices, offerings, hygiene regulations, and a whole lot of rituals that leave you debating a return to the wilderness! Many people close their Bible at this point and sigh! You, however, don’t give up that easily, skimming through Leviticus and jumping right into the book of Numbers. Here you find lots of lists – lists and lists and lists and lists – none that seem to make much sense to you. So, what do you do? You close your Bible and sigh! Over the years, I have heard stories from individuals who attempted to read through their Bibles, and for a variety of reasons, became discouraged. Some people suggest reading only the New Testament, yet the foundations of the Gospel are laid out for us in the Old Testament. The Bible is foundational for our understanding of God and humanity. Engaging God’s Word helps us understand our relationship with God the Father, God the Son, and God the Holy Spirit. The Bible helps us to understand ourselves, and to understand why we do the things we don’t want to do, instead of doing the things we know are right and beneficial (Romans 7:15). Engaging Scripture is beneficial to our spiritual health and our personal wellbeing. So how do we make the journey from Genesis to Revelation without becoming frustrated or sidetracked? Might I suggest gathering some “study buddies” for a journey through The Story. What is The Story, you ask? An excellent question. The Story is an abridged Bible that narrates the story of God and His great love for fallen humanity chronologically. It reads like a novel, thus making Scripture more accessible and understandable to the everyday reader. Max Lucado and Randy Frazee add transition notes throughout, painting a clearer picture for readers. Your next question may be, “Who are the Study Buddies?” Well, let me introduce them to you. The Study Buddies are a group of individuals who took advantage of an opportunity to study The Story together via Zoom. They are a dedicated group to take on the challenge of a 31-week study, and take on the challenge they did. This is a diverse group of individuals joining together from their homes in Gravenhurst, Bracebridge, Willowdale, Port Carling, and Toronto, Ontario. Joining them from other time zones were Cheryl in Glasgow Scotland, who forfeited sleep to join at 1 a.m., and Stewart and Rose from Summerside, Prince Edward Island.
Here are some of their testimonies:
“When I first heard about the study group, based on The Story, I thought 31 weeks seemed like a big commitment, but am so glad I joined. I looked forward to our weekly meetings, and I gained a new friend and prayer partner” — Karen Ramer, Gravenhurst, Ontario.
“I keep tabs with a couple from Prince Edward Island, a lawyer in Scotland, and a neighbour who dropped off chicken yesterday. All of us were brought together through shared screen time focussed on divine inspiration found among us. It would be safe to say none of us have time to argue with the silly around us, and each of us sees the value in the community we have come to know as the study buddies, which spans oceans, but is held together by a few common threads: a faith leader, a cute puppy, and a recognition of the Gospel when we hear it.” — Stan Hunter, Port Carling, Ontario.
“Reading The Story from cover to cover was an accomplishment for me. I have tried reading through the Bible in the past, but stopped each time. The Story was a good way to read God’s Word, and the Study Buddies encouraged and supported me by letting me know that my questions and opinions matter. Their friendship, prayers and encouragement showed me God’s love and helped me understand that God is always there for me.” — Stewart Razavet, Prince Edward Island
“I gained many insights and benefitted from different perspectives. It added to my knowledge and sparked my curiosity. I feel I gained many friends and developed a closeness which enabled an open exploration. Although we were assigned prayer partners, I felt everyone in the group was my prayer partner. The continued fellowship has strengthened my faith.” — Cheryl Osborne, Glasgow, UK
“Being paired up with another Buddy to pray for and show support when needed was truly amazing. God’s presence was really felt in this group of amazing people. Lots of new friendships were made, and what a blessing it was to fly to Ontario and meet up with many of the group and others from another study group.” — Rose Razavet, Summerside, Prince Edward Island
“It has been a privilege to meet friends from around the world and study with them. For me, the pleasure of having met and enjoyed the partnership of my prayer partner has been very rewarding.” — Doreen Murray, Port Carling, Ontario
Over the years, we have seen a growing number of Bible translations that enable people to better read and understand God’s Word. I believe The Story brings God’s Word to life in a new way that makes reading Scripture enjoyable and accessible to this generation. If you have struggled to read through your Bible in the past, I recommend picking up a copy of the Story and starting the journey from Genesis through to Revelation. Like any long journey (The Story is 31 weeks) there are benefits to bringing friends along to share in the driving, expenses, and experiences, so why not invite some friends to join the adventure with you?
— Glynis Faith is a PCC minister and a member of the Renewal Fellowship Board of Directors
This is a testimony of a couple who for many years, were homeless and travelling around Canada, destitute and struggling with addictions and hopelessness, surviving by living in parks, alleyways under tarps, tents, and receiving handouts in community centres and shelters. They lived “welfare cheque to welfare cheque” and often taking advantage of the compassion of passersby. Frances grew up on the East Coast, and as a young girl had gone to Sunday School class and learned about a God who hears prayers and she “gave her life to Jesus.” Throughout her life, even though it was filled with trouble, she had kept in her heart the knowledge that there was a God Who loves. When life became so destitute, she began to silently pray. Her partner, Richard, did not know but Frances began to notice answers to her silent cries to God. For many years, Frances and Richard continued in their mired, aimless lifestyle. In August 2014, they felt compelled to get on a bus and travel to B.C. They had “wintered” there on the streets many times before. But after travelling a long journey, the bus stopped in the wee hours of the morning in Kenora, Ontario. As they looked out the window, something compelled them “to get off the bus” and go look for breakfast. While they had had “plans” to have travelled on further, they took their one “suitcase” with all their belongings and started walking toward town. They were tired and hungry, but since nothing was open yet, they stopped to rest on the steps of the First Presbyterian Church. As they sat wondering what they would do next, two men walked by them. The gentlemen passed by but then they stopped and turned around, back toward the couple on the cement pad. One of the men approached Richard and Frances, introduced himself and asked about them. After a brief introduction, the man offered to pray for them. Frances welcomed it and Richard replied disbelievingly, “Sure, anything — if it could help.” The man prayed over them and then left. Richard didn’t think much of it from there and shortly after, he and Frances walked on toward the “Hings Corner” where a number of homeless people greeted them, and when asked as to where they might get some help or shelter for the evening, they were kindly pointed to the Jubilee Church and told to ask for Pastor Frank. Frances and Richard knocked on the door and from there, were taken in, given a mattress and eventually a home to live in. From there, they gave their lives to Jesus. In their own words, Richard described: “When we knocked on the door at Jubilee in 2014, we were broken people with addiction, mental illness, and our own issues. We were welcomed, understood, cared for and loved. Not judged. Thank You, Jesus, for Pastor Frank and Yvonne. For their compassion and commitment to the less fortunate.”
Richard and Frances’ “turn around” turned into blessings that have spilled over into the community of Kenora for the past 7 1/2 years, thanking God for His mercy and grace, the miracles and love they experienced and giving all the glory to the Father. Richard and Frances decided to marry and in their life of gratitude to God, they began supporting mission teams, raising money not only for missions from Kenora to Africa and Liberia, but also for the Kenora Fellowship Centre and Jubilee Church through the Coldest Night of the Year annual events. They also began a yearly, very generous Christmas hamper drive, started the Sure-Can Volunteers, organized a team to send relief to the Bearskin Lake Community, and began the Facebook group: “Community Connections.”
Mis-speaking seems to be almost as endemic in Western society as the COVID virus. Retractions, corrections, additional information and apologies [both abject and ambivalent] are common occurrences in the public sphere. One form of mis-speaking that rarely gets emended is incorrect use of the English language. One misuse in particular has drawn my attention, reflection and irritation.
I first recall this particular error back in the 1980s. Various authorities starting using the expression “safe sex” in the struggle to overcome HIV/AIDS. The correct phrase would have been “safer sex”, but I guess “safe” had a sexier sound than Safer. Regardless, the improper use of the phrase left the false impression that practices such as condom use would eliminate the spread of STDs or prevent pregnancies. “Safe(r) sex” would reduce the risk, yes, but eliminate it, no!
Of course, for months now the same word has been similarly misused with respect to COVID as in “We are imposing these measures – to make you safe, to make our schools safe, to make society safe.”
The correct word would be safer. And again, the improper use has left the false, and to my mind dangerous, impression that there are measures that can keep you and your loved ones uninfected (though definitely not unaffected).
I then began to consider why this particular improper use of words was churning away inside me. I think in the 1980s I felt the misspeaking might encourage some to pursue behaviours that would prove to be harmful, whether or not pregnancy or STDs resulted. Today, I’m more stirred up by the false worldview advocated by the misuse.
Our world and our life in it have never been safe [at least since the Fall]. Accidents, disease, natural calamities and human arrogance have made life on earth risky, even in the best of times. Therefore, a safe existence this side of eternity is not possible. Leaders who promote “a life without risk” are offering false hope. Speaking falsely in an emergency is very dangerous.
For the follower of Jesus, it is also an idolatrous temptation. The symbol of our faith has nothing to do with a safe life; rather it is all about the risky life of personal sacrifice. If the cross doesn’t convince you, read Paul’s testimony in 2 Corinthians 11:24-28. So, this chafing with the misuse of safe is, I believe, at least in part, a spiritual reaction.
Safe and safety occur 32 times in the Bible. Two meanings dominate. One affirms God’s reliability – it is safe to trust in God. The other recognizes our need for deliverance [restore me to safety] as we live the risky life of faith in a world that has many threats and dangers and is generally hostile to the one seeking to live for God’s glory. Safe, even safer, has seductive appeal. However, neither is a priority for faithful living. Foolish risking is not faithfulness, but faithful living embraces risk in obedience to the leading of God’s Spirit.
Sonia Brulé
Dr. Stephen Farris