February 6, 2012

Praying Scripture – Leviticus 20:8

Keep my decrees and follow them.
I am the LORD, who makes you holy.

Living Scripture -  Psalm 24:3

Who may ascend the mountain of the LORD?
Who may stand in his holy place?
The one who has clean hands and a pure heart,
who does not trust in an idol
or swear by a false god.

CFOT was pleased to welcome special guests Colonels Floyd and Tracey Tidd to our In Sunday on January 22, 2012.
The focus of their message was “Hope” and cadets and officers shared stories of life situations that may have seemed hopeless but which eventually brought them to know hope.

This In Sunday was also blessed by the attendance of our Field Based Training cadets – Peck-Ee Wong and Leonard Heng, and  Kim and Darryl Burry (and their family). 

What follows is Cadet Tina Howard’s paper entitled:  The Immutability of God.

The word immutable means “unchanging” or “unchangeable.”  In Theology it refers to the constancy of God.  It is a Meta-physical, or supernatural, attribute in the same class as Self-existence or Eternality.[1]  God is unchanging in his nature, unchanging in his desire, and unchanging in his purpose.[2]  The Immutability of God does not mean he is Impassable—that he cannot be emotionally moved by human situations that may cause him grief, anger, sadness, pleasure, or gladness.  One difficulty in discussing this attribute is the inconsistency in the meaning of the word.  The Immutability of God refers to his invariability—“To say that God is immutable is to say that He never differs from Himself.  The concept of a growing or developing God is not found in the scriptures.”[3]  His desire and his purpose for humankind has also been unchanged since the beginning of human life, and what He has promised, He will do.

God’s Immutability is stated in several verses of Scripture.  Psalm 102:27 says:  “But you remain the same, and your years will never end.”  The Psalmist speaks of his own suffering and a fear that God will shorten his life[4], but then affirms that God is unchangeable and eternal, and because of this the Psalmist can have faith.  He knows that God still has a plan for His people, even though they may suffer, because God remains the same and His purpose does not change.[5]
One of the most direct statements of God’s Immutability is found in Malachi 3:6 which says:  “I the LORD do not change.”  As wonderful as this statement is, contextualization requires us to continue reading the rest of this verse: “So you, O descendants of Jacob, are not destroyed.”  Articles by Stokes[6] and by Waldman[7] would suggest that God’s Immutability is context-specific—that it is only in reference to the Covenant made to Israel, God’s chosen people.  However this passage does give insight into God’s nature.  The purpose of Malachi’s prophesying was “to bring home to his people the shame of their conduct, both spiritual and moral, and to turn them from their lax and compromising ways to seek the Sun of Righteousness.”[8] Israel is questioning God’s justice[9] and anticipates the Coming of the Lord.  Malachi gives a message to the people that the Lord’s Coming will be a fearful thing to those who will receive His judgement[10].  The passage continues to list several acts of immorality and sins against God for which punishment is certain for those who do not repent.  “The immutable God has sworn eternal vengeance on sin.  Because of that, punishment upon the unrepentant is sure.  Likewise, His mercy upon the repentant is everlasting.”[11] But God will not completely destroy Israel for their sins, because of His Covenant.  Continuing on to the next verse of this passage[12] Israel is reminded that “ ‘Ever since the time of your forefathers you have turned away from my decrees and have not kept them. Return to me, and I will return to you,’ says the LORD Almighty.” God is unchanging in His desire that all His people, not just the Israelites, pursue righteousness and especially that they seek the Lord only.  The Salvation Army Handbook of Doctrine likewise states that “Throughout Scripture he is shown to be unswerving in his covenantal love and commitment…, however much and however often we may fail him.”[13]
The Immutability of God is also present in the New Testament Scriptures.  James 1:17 says “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.”  This verse speaks of the Unchangeable Nature of God.  Prior to this verse James describes Spiritual maturity,[14] and part of this maturing process is the testing of faith, and subjection to temptation[15] which is a constant inner struggle of a sinful human nature.  Verse 17 is the encouragement that midst testing and temptation we can be sure of God’s “invariable goodness.”[16]  He only gives good gifts and “His own perfection and invariability are seen by contrast with the heavenly light-giving bodies, the variation of lights and shadows.”[17]  God isn’t like the sun which shines for a time and then hides in the shadows of clouds or of night for a while before shining again.  God is always good, and “God’s gifts are invariably good.  In all the changes of a changing world they never vary.”[18]   A God who never differs from Himself means that “In coming to Him at any time we need not wonder whether we shall find Him in a receptive mood.”[19]  We can trust that “He is always consistent with his character of love and righteousness.  He is the source, ground and author of ultimate truth and justice.”[20]
In many instances in Scripture it would appear as though God does change—changes His mind, changes His attitude toward humanity’s disobedience by administering Grace—often after someone’s fervent prayer.  The struggle of Theologians throughout the ages in discussing God’s Immutability is the reconciliation of these changes of God in response to prayer, and whether they compromise an absolute Unchanging Nature.  One of such instances in Scripture is when the people of Nineveh cry out to God to be saved from destruction, and seeing that they had turned away from sin, “God repented of the evil which he said he would do unto them; and he did it not.”[21]  Those who do not agree with absolute Immutability would agree with Ware who states that “The Scriptures clearly affirm over and again that there are such changes in God, changes in his relationships with his creatures, changes in his attitudes toward them—changes that express rather than compromise the very stability of his immutable moral nature as he relates himself appropriately to changing human and ethical situations.”[22]  This does not describe absolute Immutability, but rather a sort of Divine Mutability that allows God to only change within the framework of his eternal purpose for humankind and constancy of His nature.  This way of looking at God’s Immutability recognizes that God “does change in his dealings with people—but this change only occurs in a way that reflects his unchanging essence, attributes, and the moral commitments that he extends in grace to his moral creatures.”[23] The potential of prayer to change God’s mind in a situation is a complicated issue.  It intertwines several Theological ideas, such as Predestination and God’s Omnipotence.  One would think that prayer could be seen in two ways:  Either a prayer needs to be aligned with God’s predetermined plan, and so changes us rather than God;  or, prayer really can change, or have an affect on, what God plans to do in a situation.  Perhaps a better concept of prayer, recognizing both God’s absolute Immutability and His gift of Free Will, is that “God changelessly answers prayer in accord with his desires and purposes of holy love.”[24] Tozer similarly states that God “cannot be persuaded to alter His Word nor talked into answering selfish prayer.  In all our efforts to find God, to please Him, to commune with Him, we should remember that all change must be on our part.”[25] The debate surrounding God’s Immutability and the types of changes it includes is both complicated and longstanding.|
Traditionally the opinion of The Church has been that “since change is either for the worse or for the better, God cannot change.”[26] God is so perfect that His nature cannot be diminished or enhanced.[27]  Augustine, the 4^th century Theologian, was a proponent of God’s Immutability.  As seen in his writings, “Augustine consistently asserts divine immutability, thereby intensifying the classical theological problems of creation in time, divine influence and human freedom, predestination, and divine foreknowledge.”[28] God’s absolute Immutability has very much been in question by recent scholars. Some current Theological writers, such as Ware, would have the opinion that “What needs to be considered—a notion which was not considered with the seriousness it deserves through much of church history—is whether there might be some sort of change that involves no qualitative increase or decrease in the nature of God.”[29]  The problem is that “One who can suffer any slightest degree of change is neither self-existent, self-sufficient, nor eternal, and so is not God.”[30] Although most throughout history did see God as unchanging, the possibility of a God who changes is not new.  Tertullian (c.160-c.225) believed that God was Immutable in some cases, but Mutable in others.[31]  Tertullian saw God as mutable and passable because He can respond to human situations with anger, condemnation, love, suffering, and pleasure.[32] This type of thinking was, however, unusual in the early and developing Church.  The attribute of  Immutability was strongly favoured, largely due to the influence of Augustine.[33]
Many current philosophers and theologians, in contrast, would indicate that “that the notion that God stands stiff and immutable above time and the flux of things is a wayward idea of the Greeks, at variance with scripture and radically incoherent.”[34]  Immutability sometimes implies Impassibility, an idea that is inconsistent with a God who cares, loves, and is perfect in Goodness:  “Due to Hellenistic (Greek) influence in the early Christian environment, the classic pagan idea of the impassibility of God, in which God is beyond all human emotions and pain, came into Christian theology. It was argued that God cannot be affected by anything outside himself because this would suggest that God can change and therefore that he is not perfect, or would not be perfect once the change had taken place.”[35]  Theologian Jürgen Moltmann (1926-), as stated in the Salvation Army Handbook of Doctrine, has argued that “a God who cannot suffer is a deficient, imperfect God who also cannot love. God cannot be forced to change or undergo suffering, but his suffering is a direct consequence of the divine willingness to suffer.”[36] This statement blends well the absoluteness of God’s Unchanging nature with His ability to respond to the human condition as His perfect nature sees fit.  In response to the idea that God is changeable, it can be said that “Human character is not constant because the traits or qualities that constitute it are unstable.  These come and go, burn low or glow with great intensity throughout our lives.  Thus a man who is kind and considerate at thirty may be cruel and churlish at fifty.  Such a change is possible because man is made.”[37] Tozer continues his argument by saying that “Love, for instance, is not something God has and which may grow or diminish or cease to be.  His love is the way God is, and when He loves He is simply being Himself.”[38]   The instances in Scripture where God seems to be Mutable because he shows anger, forgiveness, and sometimes repentance, does not mean that God is Changeable, but rather that “He is a God who is related to his creation; he is not a static being, unrelated and unmoved”[39] The difficulty, yet again, arises in how to reconcile this apparent oxymoron.
Another current Theological idea is expressed by “dipolar theism,”  which is a description of God by way of using opposites:  changing and unchanging, independent and dependent, absolute and relative, temporal and eternal, infinite and finite. The attribute God displays depends on the situation.[40]  According to Ware, this type of thought, “To speak of one who is…changing as also…immutable strikes me as odd, to say the least, and misleading.  It sounds something like the epistemological relativist who, when faced with objections, proudly announces that he too believes in absolutes because on his view everything is relative, and this is true absolutely.”[41] In short, it is almost a Theological “cop out.”
In today’s culture, particularly as people in a Clerical position and holding true to the Doctrines of the Salvation Army, it is important to be strong in any Theological belief that is held.  Whenever possible the absoluteness of God’s attributes should be defended.  Dipolar Theism, for example, feeds the idea of Relativism rather than opposes it.  In a world where Relativism—what works for you is fine for you, and works for me is fine for me—and Pluralism—there are many ways to live a good life—are so prevalent, mixed with the admonition of civil law to be politically correct—inclusive and tolerant—the need for an absolute, unwavering truth is immense. 
The Immutability of God should be good news to all who come in contact with the Salvation Army.  Those who make use of Army services may feel as though God is not on their side.  Some people have trouble believing in a God who can, but will not, end suffering;  who does not have to, but does, allow bad things to happen in the world.  But we can assure people that “Today, this moment, He feels toward His creatures, toward babies, toward the sick, the fallen, the sinful, exactly as He did when He sent His only-begotten Son into the world to die for mankind.”[42]  God’s immutability does not imply Impassability—God is not indifferent to human suffering, but rather shows deep concern for His people in their suffering.  Immutability does mean that what God has promised will remain true—For those who will trust in Him He has a plan for their good, and for the furthering of His greater purpose in the world.[43]  Relativism denies the idea that God could punish people for not worshiping or living the proper way.  Society does not want a God of wrath and judgement.  But the Immutability of God assures us that “Underlying each judgement of the wicked and each pardon of the repentant is his changeless purpose concerning sin and conversion.”[44] God is not out to harm His creation, but rather desires that they recognize His Immutability, and find in it hope and fulfillment.[45]
God is unchanging.   We can be confident in this because “Nothing that God ever said about Himself will be modified;  nothing the inspired prophets and apostles have said about Him will be rescinded.  His immutability guarantees this.”[46] James 1:17 reminds us that God is good, and so are His gifts, so we can be confident that whatever God decides to do with His people—followers of Christ as God invariably desires us to be—is consistent with His Unchangeable Nature and in accordance with his perfect unchanging plan. 
To see “Works Cited” and Footnotes click here.

Cadet Tina Howard, and her husband Cadet Josh Howard, are a part of the Proclaimers of the Resurrection session.  They have two children, Abigail and Julian. 

Click on the link below to see Cadet Ruth Hickman’s Winnipeg.

 Ruth Hickman My Winnipeg 2011

Cadet Ruth Hickman and her husband, Peter, are both a part of the Proclaimers of the Resurrection session.  They have two children, Vivian and Levi. 

We are always happy to see Ruth’s lovely smile.

PERHAPS YOU HAVE QUESTIONS…

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What follows is Cadet Laura Hickman’s paper entitled:  Attributes of God:  Immutability

Immutability refers to the inability of a subject to change.[1]  The following paper will consider immutability as an attribute of God by explaining how this attribute has been portrayed throughout Scripture and the Tradition of the church.  After a consideration of this attribute this paper will suggest reasons why an immutable God is significant for North American culture and conclude with suggestions regarding the potential influence this attribute of God could have on leadership within The Salvation Army.

If a person were to survey the Scriptures to find the word “immutability” he or she would be disappointed to find that the literal word only appears once and is dependent on having either the King James Version or the New King James Version of the Bible.[2]  This verse is found in Hebrews 6:17 and refers to the immutability of God’s counsel and word, not necessarily the character of God specifically.  This should not be taken to mean that the Bible does not discuss the immutability of God though.  Due to the lack of literal use of the word it is necessary for a person to have a clear understanding of what immutability means; Biblical scholars from the age of the Patristics have lent insight into this.  In arguing that God is immutable Tertullian explained that there are “aspects of the divine character which remain unchanged, because God is eternal.”[3]  For Tertullian immutability was a property of eternity and it meant that God was incapable of change.  Tertullian argued that God was the supreme being, perfect in every way which meant he was incapable of change because change would imply that he was either not perfect to begin with or has changed for the worse.[4]  Roman theologian Novatian argued that “God has no beginning and no end.  For this reason He is always infinite and there is nothing greater.  He is always eternal, because there is nothing older.  That which is without origin is preceded by none, because it is not temporal.”[5]  For Novatian immutability was related to God being infinite, lacking beginning and end.[6]  The book of Revelation scripts the LORD Himself declaring that He is “the Alpha and Omega, the Beginning and the End…who is and who was and who is to come, the Almighty (1:8).”  Others have argued that the attribute of God as immutable relates to his attribute of being transcendent.[7]  With concepts such as unchanging, infinite, and transcendent it is now appropriate to do a more thorough look through Scripture to see what insights it has to lend to the attribute of God as immutable.

One of the most popular scriptures used to discuss the immutability of God is Malachi 3:6a which says “For I am the LORD, I do not change.”  God used this description of Himself to assure Jacob that He is a God who can be trusted because He follows through with all He has promised, He will not change.[8]  Another verse that explicitly calls attention to the immutability of God is found in Psalm 102:26-27 which says

They will perish, but You will endure;
Yes, they will all grow old like a garment;
Like a cloak You will change them,
And they will be changed.
But You are the same,
And Your years will have no end.

It is clear from this portion of the Psalm that the psalmist is exclaiming the immutability of God as both eternal and unchanging.  James will again call our attention to God as unchanging, in chapter 1 verse 17 he writes, “Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning (emphasis added).”  Believing that Jesus is both truly and properly God and truly and properly man[9] it is appropriate to consider the words in Hebrews 13:8 that describe again a God through Jesus Christ as “the same yesterday, today and forever.”  This brief survey of Scripture has provided a picture of an unchanging God beginning in the Old Testament and carrying through to the New Testament.  Some would argue that the God of the New Testament is different than the God of the Old because in the Old Testament we see a God of wrath and in the New Testament we hear of His love.  The pictures appear unbalanced and are often a cause of confusion, if He is a God who is always the same then where was the God of love in the Old Testament?  I believe this confusion has come from the desire to label God as impassible as a result of immutability.

Impassibility would argue that a subject is “incapable of suffering or being affected by the suffering of someone else.”[10]  When used in reference to God this is often implying that God created the world and then sat back and remained detached from His creation.[11]  This portrait of God paints Him as a God of stone, one who is not moved by creation nor interested in creation.  The reasoning behind this argument comes from the notion that if God could feel, this implies that He must be able to change.  For some this change implies being corruptible, which would imply that if God were to change (via effect of emotion) then it would be a change for the worse.  This argument says that it is necessary for God to be impassible if He is to be immutable because it is impossible to be immutable with feeling.[12]  For most people who would support the immutability of God grappling with this tension has been necessary; some have suggested that it cannot be argued that God cannot suffer or feel because this implies limits to a limitless God; instead we can look at God as choosing to respond to his creation by feeling or not feeling.[13]  “God is not equal to creatures in any other respect.  Why, then should He be their equal in changeability…His nature is different from the condition of all other things.”[14]  God has the ability to change in response to His creation, and still maintain his identity.[15]  This is seen in his conversation with Abraham in Genesis 18 regarding the fate of Sodom and Gomorrah.  Author Bill Hybels reflects on the significance of this passage by questioning “does this mean we have a God who changes plans?  Do we serve a God who will react to prayers and respond to the requests of humans?”[16]  Tying Genesis 18 back to the question of where was the God of love in the Old Testament, I think it is clear to see He was always present.  He was a God of love because He was a God of relationship to His people.  Although His anger is expressed, He is still a God who is concerned for His creation, despite this feeling of concern He is able to maintain His supremacy.  The fact that God is both immutable and moved by emotion will become significant for this paper’s discussion of an immutable God in North American culture.  Having seen a portrait of God’s immutability throughout Scripture it is now time to consider how the tradition of the church has expressed His immutability.

 When I think about how tradition of the church has expressed the immutability of God I immediately think of worship.  I do not recall many sermons explicitly about God’s immutability, though the principle has been discussed within sermons, I am sure.  Sung theology is one way that this attribute of God has definitely been portrayed. Vineyard Canada’s song “Father of Lights” has a verse that states “Father of lights, You never change, You have no turning” this song is the sung James 1:17 mentioned earlier.[17]   “Faithful One” by Brian Doerksen is another song that is sung on a regular basis and continues to reflect not just the immutability of God but also the implication of that immutability.  In this song God is called the “faithful one, [who is] so unchanging, ageless One, [who is our] rock of peace” and is described as being the one we can depend on in times of trouble because He is the anchor.[18]  As a God who is unchanging He is a God who is always reliable.  A browse through The Salvation Army Songbook will reveal that in The Salvation Army’s sung theology there are a variety of times God’s immutability is mentioned.  The opening lines of song 6 are “Eternal God, unchanging through all the changing years” a couple songs later in number 8 the last lines of verse 3 state “We blossom and flourish as leaves on the tree, and wither and perish; but naught changeth thee.”  Further along in the songbook a chorus that reflects the immutability of God is the chorus of song 750, referring to the words of Hebrews 13:8 it reads “Yesterday, today, forever, Jesus is the same; We may change, but Jesus never; Glory to his name!”

 Another way that the immutability of God is expressed through tradition of the church is through doctrines and creeds.  The Salvation Army’s second doctrine states that “We believe that there is only one God, who is infinitely perfect, the Creator, Preserver, and Governor of all things, and who is the only proper object of religious worship.”[19]  The reference to God being infinitely perfect speaks to God’s divine person as unchanging and therefore immutable.[20]  Believing also in the Godhead as undivided in essence and co-equal in power, and in Jesus as both truly and properly God and truly and properly man,[21] opens up the understanding that whatever we apply to Jesus’ character (Hebrews 13:8) can also be applied to God.  It is in this aspect of God and Jesus that we see the creeds reflect the immutability of God.  It was at the Council of Nicea that the “generation of the Son as immutable, ineffable and eternal”[22] was further developed.  The Nicene Creed reflects Revelation’s concept of the God “who is and who was and who is to come” (1:8).  The Nicene Creed states that we believe in “God the Father…Maker of Heaven and earth, and of all things visible and invisible…And in one Lord Jesus Christ…being of one substance with the Father, by whom all things were made…whose Kingdom shall have no end…And…in the Holy Ghost, Lord and Giver of life…”[23]  It is through worship, doctrines and creeds that the tradition of the church has most prominently expressed the attribute of God as immutable. Having discussed the immutability of God and its expression in the church, this paper will now consider why this attribute is of value to North American culture.

The significance of having an immutable God in North American culture comes from the reliability that can only be found in an unchanging God.  He is “the one who provides an anchor in the swirling seas of change.”[24]  Anyone living in North America could be quick to point out that our culture has become marked by rapid periods of change. Thanks to new technologies there is a constant need for education of sorts in order for individuals to remain up-to-date with society.  In a world with so much change, our culture can find refuge in a God who never changes.  Due to the nature of God never changing the ability to read and discover Him in the Bible is the same today as it was when it was originally written.  “The same God who empowered Samson, Gideon, and Paul seeks to empower my life, and your life, because God hasn’t changed.”[25]  The Bible is one document that can never become outdated due to who God is!  With this in mind, it is necessary for individuals to recognize that because God never changes all of who God is in the Bible is all of who He is today.  He is still a God who judges sin,[26] He gives free will but there are still consequences for disobedience.  There can be comfort though in knowing that the God who judges is also the same God who “freely offers grace, love, security and blessing.”[27]  There is comfort also found in knowing that God’s love is not determined by what we do but offered because of who He is.[28]  This means that God’s love is always the same, it never fades.

The notion of impassibility was mentioned earlier and it was stated that the significance of the argument behind a God who can be both immutable and in touch with his creation would be revisited.  Having a God who responds to His creation is significant because it means we have a God who desires to be in relationship with His creation.[29] He is not a God who created and then abandoned His creation.  He is a God who can remain constant throughout the storms of our lives.  He is a God who remains constant despite our own changing feelings about Him.  He is a God who cares and because of this He is a God who is personal.  This is significant in North American culture because He presents Himself as a God who wants to understand what we experience.  Hall & Sanders stated it nicely when they said “God does not need us but freely invites us into the family, for our sake, not his.”[30]  The significance of an unchanging God of relationship is that I worship a living, breathing God who remains relevant despite the changes in culture.

 This paper attempted to describe the attribute of immutability of God, by considering how it has been portrayed in Scripture and the traditions of the church.  This paper also attempted to explain why this attribute is significant for North American culture.  To conclude, this paper will discuss the influence of God’s immutability on Salvation Army leadership.

It is no secret that officers and members of Salvation Army Corps experience various seasons of change in their lives; potentially every 5, 7 or 9 years the leadership of a Corps changes and with this can come changes in the congregation, leadership styles, etc.  Serving an immutable God means that despite the physical, earthly changes to the Corps, the foundation of each Corps remains stable.  If leaders in The Salvation Army remained focused on being vessels for God then throughout their leadership they could remind their congregations that although the earthly leadership changes, the Spiritual leadership of the church never changes.  Singing song 745 “On Christ the Solid Rock I stand, all other ground is sinking sand” can remind believers that standing on Christ is where the focus needs to be.  Sometimes congregations can idolize (for lack of a better term) the pastor, what happens in this case is when the pastor leaves the congregation feels lost.  If leaders would be humble enough to recognize when congregations are in the danger of ‘idolatry’ they could remind them “all other ground is sinking sand” that ground includes me the leader.  Remembering that we serve an immutable God brings focus to who we place in charge of our Corps, and the Army.  Although we have people as leaders, God is the ultimate leader.  Although human leadership changes, His message needs to remain.  The immutable God creates the solid foundation on which the church stands and teaches.  As leaders we need to bring the message of the immutable God and remember to point all honour and glory His way.  He is the one who is faithful, not us.  Being able to identify the reliability and relevance of God makes me His servant question, what do I need to do to make sure that as a leader I reflect this character at all times?  Am I hindering people from seeing a God who is faithful?  If so, how can I correct that?  The difference an immutable God makes is found in the focus it brings to those in leadership.

To see Bibliography and Footnotes click here. 

Cadet Laura Hickman, along with her husband David, is a part of the Proclaimers of the Resurrection session.  She brings a quiet grace to the bustling halls of CFOT.

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In the whole narrative of Christmas there is no word of Mary recorded. Luke 2:19 simply says, “…but Mary treasured up all these things and pondered them in her heart.”

In Bethlehem the long awaited promise was fulfilled. The newborn child was to be the Saviour. Israel was no longer the great nation whose faith had sustained them in days gone by. They were captives in their own land, not only by the Romans, but by their sinful lives. What Israel needed now was a Saviour.

As we listen to the news or read the paper, we realize how much we are like the Israel of old. Wars, sickness, poverty and injustice – it was a world much like ours, populated with people like us: sinful, lost people who need a Saviour.

In Luke 2:10 we read that the first announcement of Christ’s birth came to shepherds. “I bring you good news of great joy that will be for all the people.” The message of the Gospel is not something reserved for the powerful or the exclusive, it’s to shepherds!

One of the things I enjoy at Christmas is hearing children’s letters to Santa. One of my favourites said, “Dear Santa, There are three little boys who live at our house. There is Jeffrey, he is 2. There is David, he is 4 and there is Stephen, he is 7. Jeffrey is good some of the time. David is good some of the time, but Stephen is good ALL of the time. I am Stephen!”

Unfortunately, we aren’t all Normans – we’re shepherds! The real message of Christmas is salvation. “Today in the town of David a Saviour has been born to you; he is Christ the Lord.” (Luke 2:11) Bethlehem leads right to Calvary. Christmas is the announcement that we were worth enough to God for Him to come. God cared enough for us, the shepherds of this world, to send Jesus.

The shepherds welcomed the Saviour, but many missed the experience of that first Christmas. In the hustle and bustle that often accompanies this season, may we take a few moments to ponder, as Mary did on that first Christmas, the miracle of the Saviour’s birth and allow it to be one of those moments when our breath is taken away as we think about the depth of God’s love in sending Jesus. May we never take this gift for granted!

The people of Israel were waiting. They were waiting for help out of their despair, for a rescue from a difficult situation, for a sense of direction.  As a nation they had turned their backs on God.  They had not remained as faithful as they promised they would.  Idols had once again been erected, their focus was no longer on God, and their relationships with God were deteriorating. Although self induced, spiritually, many of the Israelites were plummeting.

The announcement from God’s prophet Isaiah 9:2 tells us, “the people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned.  For unto us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and peace there will be no end.” 

I sometimes wonder how Isaiah’s words were heard.  I’m sure with the announcement there was hope heard, but maybe not by all. I expect that the announcement was heard by both pessimists and optimists. The pessimists would be….pessimistic.  “Sure Isaiah. We don’t want to spoil your party, but, we’ll believe in this GREAT LIGHT when we see it.” The optimists would be optimistic, jubilant, “Finally! This is good news! There is a light at the end of the tunnel. There is hope!”

With this announcement of hope, came an announcement of a name that hope could be placed in. Isaiah knew the importance of names when he declared, “He will be called Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace.”  Ordinarily these names would not be given to Hebrew boys.  Each of the names represented two thoughts to the Hebrew people. One of the two names stressed the divine nature.  “Wonderful Counsellor” literally meant, “A wonder of a counsellor”.  “Mighty God” is identified with the Holy One of Israel.  “Everlasting Father” emphasized the eternality of the Son and the tenderness and compassion of a father.  “Prince of Peace” interpreted meant a peaceful ruler, one who will bring a cease to wars, one who will bring wholeness or health to a society. 

The pessimists hearing these names would likely respond, “No way, Isaiah. Your prophecy is out in left field.  There is no way that the Messiah, could live up to those names.” The optimists would be rallying around Isaiah, and possibly…..break out in a Hallelujah.

The announcement came, hope raised its head.  And then there was silence.  The announcement came, prayers of thanksgiving were offered, and then there was silence.  Hearts for God had started to soften and turn and then there was silence.  Seven hundred or so years of silence from the time of the announcement to the time of fulfillment.

The pessimists, their children, and generations of pessimistic grandchildren,  likely thought “See Isaiah, we told you so.”

The optimists, their children and generations of optimistic grand- children, likely thought, “There’s still a chance.” Seven hundred years of silence. 

Then another announcement came.  This time from the angel Gabriel to Mary, letting her know she was going to give birth to God’s son. And through this birth she would be the one to assist in the fulfilment of Isaiah’s prophecy.  “He will be great and will be called the Son of the Most High, and he will reign over the house of Jacob forever, his kingdom will never end.” The pessimists may have responded…. “Sure, that’s what we were told 700 years ago.” The optimists likely responded “Hallelujah!”

Mary, after hearing Gabriel’s announcement to her, steps into the optimist camp.  Luke 1:38, reads “I am the Lord’s servant, may it be to me as you have said.” I assume that from the time of that announcement until the birth of Jesus, Mary experienced periods of silence from Gabriel, from God, periods of seemingly unanswered prayers, questions of what if and how come.  And, upon the birth of Jesus Mary may have responded “Isn’t he beautiful?  Isn’t he wonderful?”  And possibly upon the birth of Jesus, the angelic choir responded, “Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace”.

Many of us have experienced the silence, the unknowing, the anxiousness, the waiting for a response.  Possibly there are those amongst us, waiting in silence, waiting in anxiousness, waiting for a circumstance to change. 

Whatever our circumstances are, like the Israelites who heard Isaiah’s announcement and like Mary who heard Gabriel’s announcement many of us have experienced the announcement of hope for our lives. Hope, within the silence, hope within the anxiousness.  And, we can celebrate the fulfilling of Isaiah’s prophecy, of Mary’s willingness, in the announcement that was given, “For unto us a child is born, unto us a son is given, and he will be called Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace.”

Posted by Major Margaret McLeod.

Margaret is appointed to CFOT as the Director of Academic Studies.

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In recent chapels, we have heard how names in scripture often hold special significance, and how our names are an important part of our identity. Jacob is a great example. He was born the second of a set of twins. He was given the name ‘Heal Grasper’ because he was grasping after the heal of his brother Easu even as they were being born. Jacob lived up to his name for he continually grasped after things that were not his. Until one day after his encounter with the angel of God. Then he was given a new name, a new identity – Israel -meaning The Lord preserves / The Lord contends.

Many years later another angel gives Joseph a name – not for himself – but for Mary’s baby. His name is to be JESUS. Many of you will know that Jesus is actually the Greek version of the Jewish name Yeshua or Joshua. Jesus and Joshua are one and the same name. Joshua was and still is a very common name, likely because of the popularity of Joshua – son of Nun – the man who took Moses’ place as leader of the Israelite Nation. So why would God choose such a common name for His Son?

Philippians 2:9-10 says:

Wherefore God highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow…

Why then would this common name – Joshua – Jesus – be a name which is above every other name? What is so special, so wonderful about his name?

Perhaps its time we dig a little deeper to understand why. When we start to dig, the first thing we discover is that the original Hebrew word Joshua means “Yahweh is Salvation” or “Yahweh Saves”. The meaning of the name Joshua was a testimony of God’s provision for his people. When the people of Israel repeated the name Joshua, they were constantly reminded that Yahweh Saves – God alone is our Salvation.

When Joshua and the Israelite Nation came to the Jordon River in flood season without the ability to cross over into the promised land, they turned to God for help. Joshua was instructed by the Lord to have the priests go ahead of them with the Ark of the Covenant. This was so important because the Ark was the visible sign of the presence of God – God their source of Salvation. We know from Joshua 3 that the Lord stopped the flood waters upstream and allowed them to cross the Jordon. As so often was the case in their history, the Lord provided for them – he saved them – living up to the name he had given Joshua – The Lord Saves.

1400 years later another man given the same name would come to lead his people.

This time it was something much greater than a river that needed to be crossed in order to enter into God’s Promised Land.

This time the crisis requiring God’s intervention was much more serious.

This time it was something so impossible that it would require the greatest miracle of all.

This time God would provide something much greater than the Ark as a visible sign of the presence of God…

This time he would send his son – one whose identity – whose very name and purpose for being was to allow a way for his people to cross over from sin to salvation / from hopelessness to a place of promise / from darkness to light / from death to life.

I was reminded of the depth of this truth, and how great was the sacrifice of both God the Father and His Son, when watching a movie called “My Sister’s Keeper”.

In the case of the movie, the daughter was conceived with a single purpose – to help save the life of her sister who was dying of cancer. The decision to do this was not an easy one. I can hardly imagine the pain and struggle that it would be for a family to stand by and watch as the one daughter’s health was compromised for the sake of keeping the other daughter alive. It would tear me up inside to watch my child endure various tests, blood transfusions, etc. all for my other child. Yet I would do it in order to keep my other child alive.

In the case of Mary’s baby we know the story well. Even before he is born an angel appears and declares that his name is to be Jesus – FOR HE WILL SAVE HIS PEOPLE FROM THEIR SINS. We need no Divinci Code to understand the purpose of Jesus’ birth. It’s found in his name and in the explanation by the angel. Like the daughter in the movie, He was born for a single, most significant purpose: to save His people from their sins. As the declaration is made by the angel I can’t imagine the feelings that God the Father must have felt. Jesus: his only son, this innocent, perfect baby, born as the Lamb of God – born to be sacrificed – born to bear the sins of humanity. As a parent I can only imagine what that must have been like. What a gracious, incredible God we have to give us who are so unworthy, such a gift as this.

Advent is a time when we prepare our hearts to fully appreciate the depths of this most amazing gift. This gift summed up by the angel – His name will be Jesus – for he will save his people from their sins. What is your response to this most wonderful gift?

Take some time now to respond with prayers of praise, commitment and thanksgiving…

Jesus, Saviour, you are my all in all

Good Shepherd, help me to be open to your leading

Jesus, Son of Man, I praise you

Immanuel, God with us, be with me just now.

Son of God, may I abide in your love.

Lamb of God, I praise you for your most precious gift.

Jesus, open my heart to your love.

May my being praise you, Lord Jesus.

Posted by Captain Robert Russell

Robert is appointed to CFOT as the Distance Training Officer, where he faciliates the training for Auxiliary Captains throughout the Territory.  Robert also teaches Spiritual Formation and Salvation Army Business and Management.

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I remember one of our sons announcing at the dinner table one night, “I am a man of destiny!”  He felt he was on a definite mission in life. Whatever that meant for a four year old, I am not sure, but he liked the sound of it.  He felt he was destined for something.  Christ was definitely destined to bridge the gap between God and man.

Look closely at John.  We get a glimpse into the mission that Christ has been given by the Father.  The wonder of that mission is described through words such as, Light, Word, Son of God, Lamb of God, Messiah, King of Israel, Son of Man.  These titles speak of the mission to the world.

What is the mission?  One theme that stands out is that of LIGHT, Jesus’ mission was to bring light to the dark places of the world. V.5, 9 “The Life-Light blazed out of the darkness the darkness could not put it out”.

John 1:5 “ The light keeps on shining in the darkness and the darkness has not overcome it or understood it.”

 Christ’s mission was to dispel the darkness, to provide light on our path. 

Part of a mission is a sending out with authority to perform a special service.  Jesus had been sent out. He had been given authority by His Father to bring light where there was darkness.  You would think those walking in darkness would be glad to see the light, but the coming of the true light brought conflict as the powers of darkness opposed it.

 You have probably heard the story of the four year old  child who awoke one night frightened, convinced that in the darkness around her there were all kinds of spooks and monsters.  Alone, she ran to her parents’ bedroom.  Her mother calmed her down and, taking her by the hand led her back to her own room. Where she put on a light and reasurred the child with these words: “You needn’t be afriad, you are not alone here.  God is in the room with you..”  The child replied, “ I know that God is here, but I need someone in this room who has some skin.”

The Word became flesh and moved into our neighbourhood.  The Word became flesh and dwelt among us . John 1:14

Do we gasp in wonder at the fact that He came right down to me, to condescend to be my friend…

 His mission in turn becomes our mission. 

 What opportunities will we have this Christmas time to share in the mision of Christ to spread light in a dark world?  What will be our response when we step into a dark corner of this world, when we  hear those voices that cry out from the darkness and want to turn out the light?  Will we have the privilege of pointing someone to the light this Christmas?

May we continue that mission this Christmas of being light in a dark world.

Posted by Major Donna Bond.

Donna is appointed to CFOT as the Director of Spiritual Formation.

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