Category: Hear From the President

Dear Brothers and Sisters,

As a fan of competitive cooking shows, I enjoy it when a chef, having put their heart into preparing a dish, declares, “This creation represents me and my personality—it’s me on a plate!” A statement like that, coming from a chef or some other artist, is not surprising considering that God, the ultimate artist, reveals something of himself in his marvelous creation. As King David exclaimed, “The heavens declare the glory of God” (Ps. 19:1).

While that is true, there is much about God that we cannot understand on the basis of his creation alone. In many important ways, God is unlike what he created. Consider humans, for example. Though Scripture says we were created in God’s image, we are finite (with a beginning, and a body that one day will die and decay), yet God is infinite (with no beginning or end).

The finite life we enjoy within time and space is a gift from the self-existent, eternal God. To add to the wonder, God, through Jesus and by the Spirit, has opened to us a personal relationship with himself that will never end. As I think about God and his marvelous plan for us, I join King David in declaring that, “Such knowledge is too wonderful for me, too lofty for me to attain” (Ps. 139:6).

Trying to wrap our minds around the enormity and beauty of our eternal relationship with God is, to paraphrase Paul, like “looking through a glass darkly.” On this side of glory, clothed as we are in a mortal body, we’re like the two-dimensional characters in Edwin Abbott’s novella Flatland who are unable to see the third dimension. To them, three-dimensional shapes are mere lines on a flat plane. They can’t imagine what cubes, cylinders, spheres, pyramids and other three-dimensional objects look like.

We too are limited in understanding what lies beyone the time and space within which we dwell. Yet, the Spirit enabled the writers of Scripture to break through those limits to glimpse what lies beyond. Reflecting on some of what he learned, the apostle John wrote this:

Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when [Christ] appears we shall be like him, because we shall see him as he is. (1 John 3:2, ESV)

Here John is referring to God’s promise that a day of resurrection is coming when God will outfit us with a glorified body fit for eternity. Clothed in an immortal body, we will be able to see (and enjoy) the fulness of relationship with God forever.

What our resurrection body will be like, we can only surmise. However, we know that in our glorified state we will be different than we are now, as attested by the interactions people had with the resurrected Jesus. Continuing to be human (though now glorified), Jesus had a relationship with time and space quite different than the one he had prior to his resurrection—a difference confirmed in his bodily ascension.

Understanding something of that difference and applying it to us, the apostle Paul was led by the Spirit to note that though what was sown at creation was mortal (subject to death), what will be raised in the resurrection will be immortal (a glorified body not subject to death) (1 Cor. 15: 2, 53-54). Though in our resurrection bodies we will not be God (who, alone, is uncreated) we will be glorified humans like the resurrected man Jesus. Our eternal destiny is to share in Jesus’ glorified humanity!

In creating humanity as finite, God declared us “very good.” I mention that because some erroneously claim that being created finite is why we sin, or is the reason for the existence of evil. Implying that God created us evil, this claim makes God the author of sin. But knowing God hates sin, we would have to conclude that God hates what he created. That conclusion is illogical. The truth revealedin Scripture is that God is not both good and evil—his creation was not made good and evil. Scripture says God is sovereign over sin and evil, which are both alien to his creation. We learn this early in Scripture, especially in the story of Joseph, who having been sold by his brothers into Egyptian slavery, later declared to them, “You meant evil against me, but God meant it for good” (Gen. 50:20, ESV).

Even in our darkest moments on this side of glory, we can rely upon God who has promised that in all things he works for the good of those who love him (Rom. 8:28). Granted, many times things don’t work out the way we want. Nevertheless, we trust in the One who, unbound by time and space, sees far more than we can even begin to imagine.

I often marvel at how God works in people’s lives to fulfill the promise of Romans 8:28. How he works things out for good is sometimes seen clearly, but at other times it remains hidden, leaving us wondering why things did not go another way. At such times, I’m reminded of an important truth—not being able to see what God is doing (due to our limitations) does not mean that God is not present and at work for our good. Sometimes, it is only years later that we see what God had been doing all along. At other times, we’re still waiting to see. But because we know God, we trust him, eagerly awaiting the time when we will see what we have not been able to see—a vision that God will unfold for us when Jesus returns and we are glorified.

Looking forward to that day and the clarity it will bring,
Joseph Tkach

Dear Brothers and Sisters,

Are science and theology at odds? Unfortunately many people think so. Thankfully, however, many scientists and theologians have come against this dualistic thinking—one well known to us is theologian Thomas F. Torrance. TF regarded theology as a legitimate science and taught that there is a proper way for what he called scientific theology to fruitfully interact with natural science. According to TF, the only way to know how things exist is to know them in a way that accords with what they truly are. He taught that we must adapt our ways of knowing according to the kind of things we’re attempting to know.

According to TF, this disciplined way of thinking is what true science is all about. You can’t know the moon, for example, with a microscope, or a microbe with a telescope. God has to be known according to his kind of existence—according to his transcendent “nature.” Thus, in accordance with TF’s scientific theology, God is known best and definitively only where he has made himself known to finite creatures, that is, according to his own self-revelation.

Knowledge of God and nature are interconnected

TF taught that science and theology overlap, and while each has a different object of knowledge (creation in contrast to the Creator) they mutually help us become better knowers in their respective fields. Seeing creation as an integrated whole, TF expected the results of theology to illuminate all that we find out about creation through scientific inquiry.

According to TF, because we come to know God and creation as God’s creatures living in his creation, our knowledge of God and creation must, somehow, be interconnected. However, God is not creation and creation is not God. What we call natural science can tell us about God’s creation, but it cannot give us personal, direct and normative (dogmatic) facts about the nature, character, mind, heart and eternal purposes of God. Only God can give us that knowledge, and that is exactly what he has done fully and finally in the person of his incarnate Son, Jesus Christ—a knowledge that has been preserved for us in Holy Scripture.

While the finite cannot know the Infinite by its own powers, the Infinite can make itself (himself!) known to the finite. As Karl Barth said, “God is not imprisoned in his transcendence”—he can and has made himself known to humans in a creaturely form within the limits of our created being (see John 1:14).

TF strongly opposed the dualism of Enlightenment philosopher Emmanuel Kant by teaching a unitary approach that mirrored those of some of the greatest scientists of all history who were openly professing Christians. Kantian dualism, which imposes an absolute separation between God and the world, arose out of an attempt to develop knowledge of God out of the knowledge of natural created things (including the workings of our minds), apart from God’s historical self-disclosure in the person of Jesus Christ. In contrast, TF described theology as “the unique science devoted to knowledge of God, differing from other sciences by the uniqueness of its object, which can be apprehended only on its own terms and from within the actual situation it has created in our existence in making itself known.”

TF saw science as incomplete apart from theology in that science relies on pre-suppositional basics to work—things like the laws of logic, mathematical truth, the fact that the external world exists, the fact that the past is real and not an illusion of human consciousness, and the fact that the world is so structured that science can describe and predict how the physical world works. TF understood that certain fundamental issues related to the true nature of reality can only be addressed by theology—things like the meaning of life, the foundation for recognizing and affirming the existence of good and evil, the forgiveness of sin, and how to know God.

Critical realism

TF taught that though there are both finite and transcendent realities to be known, they are not necessarily automatically or easily known. Knowing them requires critical thinking and methods for detecting error—for we can get it wrong in both science and theology. This “critical realism” does not put into conflict the dynamics of how we know things with the dynamics of the real being of things we seek to know. TF defined theology as being “a dogmatic, or positive and independent, science operating on its own ground and in accordance with the inner law of its own being, developing its distinctive modes of inquiry and its essential forms of thought under the determination of its given subject-matter.” He then noted that the natural sciences have done exactly the same thing in their investigations of nature.

According to TF, God, who is the object of scientific theological inquiry, sovereignly determines whether and how he will be known. He has done just that according to his holy, loving will through the mediation of the knowledge of God in Jesus Christ, the incarnate eternal Son of God. We know God as triune through Jesus Christ by the ministry of the Holy Spirit. The triune God has revealed himself to us as the Father, the Son and the Holy Spirit in his own eternal and undivided Being.

The error of natural theology

The strictly natural theologies make the fatal error of setting up theological norms that override those revealed in the Bible concerning Jesus Christ. They determine these norms by what can be discovered in nature and then abstract the existence of God’s being from God’s external actions in nature (within time and space). In doing so, they limit themselves to concepts about God that can be detected within the material world. But on that basis, nothing can be said about who God is in himself—in his eternal being apart from time and space—about who God is in his nature, essence, eternal character. The result is that Jesus is reduced to what we can know of him as just another man (the error of Arius’ teaching).

According to natural theology, what Jesus tells us of the eternal nature and character of God (e.g. that God is Triune, that God is loving in his eternal being, that God can remake and put right the past, that God is entirely faithful and has no evil in his being at all) cannot be trusted because such claims cannot be verified by studying nature (things limited by time and space). What Jesus does cannot, in this mode of thinking, be identified with who God the Father and the Holy Spirit are. The assumed gap between the created and the Creator controls what we can know and believe, before it is even explored. This is because an unscientific method has been applied to the task of knowing God “from below” before the nature of the object of our knowledge is considered. This approach results in a knowledge of God that, at best, leads to deism. It certainly does not lead to understanding the true nature of God, which has been revealed by God in time and space, and flesh and blood in Jesus, the Son of God who is also the son of man.

The value of scientific theology

Scientific theology understands that God’s being and activity in Jesus are one and the same. As TF explained, “unless the Being and Activity of the Spirit are identical with the Being and Activity of the Father and the Son, we are not saved” (The Christian Doctrine of God, p. 169). According to TF, scientific theology…

…seeks to bring knowledge of God into clear focus, so that the truth of God may shine through unhindered and unobscured by the “opacity” of the human mind…. [It seeks] to allow God’s own eloquent self-evidence to sound through to us in His Logos [Jesus Christ] so that we may know and understand Him out of His own rationality and under the determination of His divine being. (Theological Science)

TF embraced the teaching of Athanasius, Irenaeus, Luther, Calvin and Barth that natural knowledge of God’s creation must not be excluded from nor seen in competition with revealed knowledge of creation that comes to us through the incarnate Word of God and biblical revelation. TF held science in high esteem and viewed “men and women involved in scientific endeavor as being the priests of creation” (The Ground and Grammar of Theology). He taught that as we come to know creation we can illuminate its meaning and purpose as it relates to God and God’s ultimate purposes for all things and not just the functioning of various unrelated bits and pieces. Thus our knowledge about creation, scientifically discovered, can become incorporated into part of our worship, personally and corporately. We can show how creation itself, even in some scientific detail, praises and gives glory to God—like the Psalmists did, with their observations of creation.

Nature, illuminated by the Bible, reveals the work and purposes of the triune God. Therefore, there is a proper “natural theology” that is very much unlike what it is usually understood to be. This additional task within “positive theology” integrates knowledge of creation from the top down, rather than from the bottom up. When seeking to fully understand natural things it is entirely proper to include their relationship to God in the light of scriptural revelation about God and what it says about creation. In order to be truly known, the knowledge of all created things, including the Incarnation or humanity of Jesus, must not be pursued independent of, nor abstracted from, the self-disclosure of our Triune God. Nor should theology be constrained by prior assumptions about how God should be known (if at all) as if God were simply another created thing to be known in the same way as all other created things. TF put it this way:

In theology, this means that natural theology [a theological knowledge of created things] cannot be undertaken apart from actual knowledge of the living God as a prior conceptual system of its own, or be developed as an independent philosophical examination of rational forms phenomenologically abstracted from their material content, all antecedent to positive theology. Rather, must it be undertaken in an integrated unity with positive theology in which it plays an indispensable part in our inquiry and understanding of God. In this fusion [of positive theology about God with theological knowledge of created things] “natural” theology [as normally but incorrectly understood] will suffer a dimensional change and will be made natural to the proper subject-matter of theology. No longer extrinsic but intrinsic to actual knowledge of God, it will function as a sort of “theological geometry” within it, in which we are concerned to articulate the inner material logic of knowledge of God as it is mediated within the organized field of space-time. (Space, Time and Incarnation, p. 70)

In TF’s view, there is plenty of room in theological science for scientific knowledge of nature (creation), that is, for the results of natural science. Theological science can explain the basis for why we can know nature and can incorporate what natural science discovers about it. But the practice of natural science cannot ultimately explain itself or God simply on the basis of its own functioning principles. Theology is the more comprehensive discipline and natural science ought to welcome this and make its findings open to theological interpretation. On the other hand, theology (in accordance with TF’s theological science) can remain open to incorporating the actual findings of natural science concerning nature (though not open to the philosophical speculations of some natural scientists).

Conclusion

God has given us both natural science and theological science so that we can know more about him and his relationship to creation and so creation’s relationship to him and to us. Scientific theology describes how we come to know the truth of Holy Scripture in a way that corresponds to the way we discover the truth of the natural world. I love the picture of the light of God shining upon us and revealing more and more of himself to us, thus building our relationship with him as creatures living in God’s creation.

Appreciating scientific theology,
Joseph Tkach

Dear Brothers and Sisters,

In the novella, A Christmas Carol, Charles Dickens tells the story of Ebenezer Scrooge, who proclaimed his disdain for Christmas and all it represents by exclaiming, Bah humbug!

The word humbug is interesting. It’s an archaic word with 18th century origins that refers to deceptive or false talk or behavior. When used of a person, it means that the person is a fraud or a hypocrite. Thus in crying bah humbug, Scrooge was saying that anyone who sees Christmas as a time of joy, peace, hope and love is a fraud. In his warped mind, Christmas is a lie—a clever ruse by which people get out of work and receive undeserved gifts or bonuses. Bah humbug!

Beware the disease of humbug

In the essay, “The Prevalence of Humbug,” Cornell Professor Max Black notes that “humbug has the peculiar property of being always committed by others, never by oneself.” He then gives the example of a woman who, though healthy and prosperous, complains to Anton Pavlovich that, “Everything is so grey: people, the sea, even the flowers seem to me grey…. and I have no desires… my soul is in pain… it is like a disease.”

In reply, Pavlovich says her unjustified humbug attitude truly “is a disease; in Latin it is called morbus fradulentous.” It seems that the ones who loudly proclaim bah humbug, have succumbed to this “fraudulant disease” themselves.

I suppose the reason the word humbug recently came to mind is that the Advent-Christmas season is just around the corner and that reminds me of the multiple Ebenezer Scrooges I’ve encountered over the years—people who have convinced themselves that everything about Christmas is fraudulent.

I’ve also encountered multiple Scrooges who exclaim bah humbug to the idea that Christianity is about living fully under the grace of God. Sadly, their humbug attitude toward grace is a defining characteristic of many Christian cults. Their viewpoint concerning salvation and the Christian life (sanctification) is known as “works-righteousness,” which they live out by extracting from the Bible various systems of rules and regulations for achieving salvation and spiritual growth. In a word, works-righteousness is legalism, which has two primary layers of deception that we must seek to avoid. Let me explain.

1. The deception that salvation is secured by works

The first layer of legalism is the deception that our works somehow contribute to our salvation. Legalism is grounded in the false premise that Jesus is not sufficient—therefore salvation requires that our works supplement those of Jesus. A legalist might say, “If I do my part, God will do his.” The reason people succumb to this legalistic premise is that it appeals to fallen human nature, which likes to think that we have some sort of capacity to earn, or qualify for, salvation. Fallen nature wants to be able to say, “Look what I’ve contributed!” Life in general provides evidence that supports this false view—as we acquire more information and skill, we get a better job, earn more money and achieve a better status. There is “no free lunch,” and we get ahead due to our own effort. It’s no wonder people project this way of the world onto God and his salvation. But doing so is a tragic mistake that distills down to the false premise that Jesus’ atoning work is somehow deficient or inadequate.

Our fallen human nature pridefully insists that we surely must have something that God needs from us to complete our salvation. But Scripture says just the opposite. In his letter to Christians in Colossae, the apostle Paul proclaimed that “In Christ you have been brought to fullness” (Col. 2:9-10). When Paul pleaded with God to remove the “thorn” in his flesh, God’s replied: “My grace is sufficient for you, for my power is made perfect in weakness” (2 Cor. 12:7-9). The author of Hebrews adds that “By one sacrifice [Christ, our high priest] has made perfect forever those who are being made holy” (Heb. 10:14). The gospel truth is that when it comes to our salvation, Jesus is all-sufficient. We aren’t given salvation as a reward for our works. It is the work of Jesus, not our own efforts, that makes us holy. Our works in service and obedience to God are a thankful response to all that God, in Christ and by the Spirit, has done on our behalf to qualify us for salvation. We cannot qualify ourselves!

2. The deception that salvation is maintained by works

The second layer of legalism is the deception that our works somehow maintain our salvation. This is as much a humbug as the first layer, yet it is seductively deceptive in that it contains a seed of truth. It begins by rightly acknowledging that we all fall far short of God’s perfection. But then the lie creeps in as we think that this separation can somehow be resolved through our own efforts—through a righteousness grounded in our own works. This legalistic deception thus acknowledges that salvation is a gift, but then it embraces the lie that the gift must be maintained by our works.

If you think about it, it’s not possible that our works would somehow maintain our salvation since we know we cannot and do not behave perfectly once we commit ourselves to following Jesus. This is not to say, of course, that our response to God is to throw proper morality out the window and live recklessly. As Paul says, “God forbid!” (Rom. 6:2, KJV). The apostle Peter tells us that once we have tasted God’s goodness, we will continue to grow in our salvation (1 Pet. 2:1-3). That growth has to do with our relationship with our Triune God—Father, Son and Spirit. This is a gift of grace that flows from his love toward us, and the trust we have in his lordship.

Our transformation into the likeness of Christ is a gift we receive by and through the faithfulness of Jesus who, by the Spirit, lives and works within us (Gal. 2:20, KJV). Our salvation, deepening trust, and living communion with God come to us as God’s freely-given gifts. As we live into that communion, we receive upgrades as we learn to trust and obey God—as our faith continues to grow.

Sadly, in the history of Christianity there have always been some who distort the truth of God’s gospel of grace with add-ons that seem like genuine pathways to growth. In reality, these add-ons are legalisms—means employed to try to obtain and then maintain God’s good graces.

Let there be no confusion, brothers and sisters: God has sent Jesus to save us because, from start to finish, we cannot save ourselves!

Giving thanks that there is no humbug with God,
Joseph Tkach

PS: Because several members of our Weekly Update production team will be out of the office next week, the next issue of Update will be published on November 1. See you then!

Dear Brothers and Sisters,

Though God’s amazing forgiveness is one of my favorite topics, its reality is difficult to fully grasp. Its foundation is God’s freely-given, yet costly act of atonement through the Son, in the Spirit, culminating at the cross. It is there that, not only are we acquitted, we are restored—made “at-one” again with our loving triune God.

In Atonement: The Person and Work of Christ, T. F. Torrance put it this way: “We must clap our hand upon our mouth again and again for we have no words adequate to match the infinitely holy import of atonement.” T. F. recognized that the mystery of God’s forgiveness is the work of a gracious genius—a work so pure and great we are unable to fully comprehend its glory.

According to the Bible, the glory of God’s forgiveness is seen in its multiple, related benefits. Let’s take a brief look at four of those gifts of grace.

1. With forgiveness comes the remission of sin

The necessity of Jesus’ death on the cross for our sins helps us not only understand how serious God views sin, but also how we should view sin and guilt. Our sin unleashes a force that would obliterate the Son of God himself and destroy the Trinity if it could. Our sin requires the Son of God himself to overcome the evil that sin allows by giving his own life in exchange for ours. As believers, we don’t see Jesus’ death for our forgiveness as a mere “given,” or “right”—it is what leads us to a humble and deep appreciation for Christ, which leads us to go from simply believing, to gratefully receiving, then ultimately to worshipping him with our whole lives.

Because of Jesus’ sacrifice, we have total forgiveness. This means that all injustice is taken over by the impartial and perfect Judge. All that is wrong is identified and overcome—undone and made right for our salvation at God’s own expense. Let’s not just gloss over this stunning reality. God’s forgiveness is not blind—just the opposite. Nothing is overlooked. The evil is condemned and done away with and we are rescued from its deadly consequences and given new life. God knows every detail of sin and how it harms his good creation. He knows how sin harms you, and those you love. Further, he sees beyond the present to how sin impacts and hurts to the third and fourth generation (and beyond!). He knows the power and depth of sin and that’s why he wants us to understand and rejoice in the power and depth of his forgiveness.

Forgiveness allows us to see and know that there is more to living than what we see and experience in our present temporal existence. Because of God’s forgiveness, we can see and look forward to the amazing future God has prepared for us. He has not allowed anything to happen that his atoning work cannot redeem, renew and regenerate. The past has no power to determine the future that God has opened up for us though the door of his beloved Son’s work of atonement.

2. With forgiveness comes reconciliation with God

Through the Son of God, our elder brother and high priest, we know God as our Father. Jesus invited us to join him in calling out to God our Father as Abba, an intimate term meaning Papa or Dearest Father. He shares with us the intimacy of his relationship with the Father and ushers us into the closeness the Father desires to have with us through his Son.

To lead us to this intimacy, Jesus sent his Spirit, and it is by the Spirit that we become aware of the Father’s love and we begin to live as the Father’s beloved children. The author of Hebrews emphasizes the superiority of Jesus’ work in this regard:

The ministry Jesus has received is as superior to theirs [the priests of the old covenant] as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises…. For I will forgive their wickedness and will remember their sins no more. (Heb. 8:6, 12)

3. With forgiveness comes the undoing of death

T. F. Torrance’s nephew, Robert Walker, in a GCI You’re Included interview, noted that the proof of our forgiveness is the undoing of sin and death as proven in the resurrection:

The resurrection is an almighty event. It’s not just the raising of a body from death, it’s the beginning of a new creation—the beginning of the renewal of all of space and time… The resurrection is forgiveness. It’s not just the proof of forgiveness, it is forgiveness, because in the Bible, sin and death are linked. So for God to undo sin, means to undo death. That means the resurrection is God’s undoing of sin. It’s raising somebody up who has taken our sin out of the grave, so that it is our resurrection. That’s why Paul says, “If Christ is not raised, we are still in our sins.” …The resurrection is not just somebody being raised from the dead, it’s the beginning of the reconstitution of everything.

4. With forgiveness comes restoration to wholeness

In our election to salvation, the age-old philosophical dilemma is unwound—God sends the one for the many and the many are incorporated into the one. As Paul wrote to Timothy:

For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all—this was attested at the right time. For this I was appointed a herald and an apostle… a teacher of the Gentiles in faith and truth. (1 Tim. 2:5-7, NRSV)

Jesus is the fulfillment of God’s purposes for Israel and for all humanity. He is the true servant of the one God, the royal priest, the One for the many, the One for all! Jesus is the One in whom and through whom God’s purposes of forgiving grace are worked out for all people who have ever lived. God chooses or elects the One not to reject the many, but as The Way to include the many. In the saving economy of God, election does not imply rejection. Rather, the exclusive claim of Jesus is that only in him may all be restored to God. Note these verses from the book of Acts:

There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved. (Acts 4:12, NRSV)

Then everyone who calls on the name of the Lord shall be saved. (Acts 2:21, NRSV)

Let’s share the good news

I think you’ll agree with me that all people need to hear the good news about God’s forgiveness. All need to know that they have been reconciled to God and are being drawn to respond to that reconciliation by the proclamation of God’s Word, empowered through the ministry of the Holy Spirit. All need to understand the invitation to receive and then participate in what God has done and is doing so they can live in personal union and communion with God in Christ. All need to hear and know that Jesus is the incarnation of the eternal purpose of God to bestow his pure and infinite love upon us, to undo death, and to gather us back into eternal life in him. All humanity needs to hear the gospel because, as T.F. Torrance notes, it is a mystery “more to be adored than expressed.”

Rejoicing that our sins have been atoned for, and we have been forgiven by the God who loves us perfectly for all time,
Joseph Tkach

Dear Brothers and Sisters,

Knowing that God forbids the worship of any created thing, the apostle Paul was deeply distressed seeing the idolatry on display in Athens (Acts 17:16). But rather than fleeing the city, Paul spent considerable time in its marketplace (the Agora), “preaching the good news about Jesus and the resurrection” (Acts 17:18). His goal was to proclaim the true, living God who is Lord over all creation and victor over death, creation’s seemingly undefeatable enemy.

Some who heard Paul preach in the Agora invited him to present his ideas at the nearby Areopagus (Mars Hill). It was there that Paul spoke these now-familiar words concerning God: “For in him we live and move and have our being” (Acts 17:28). In our day, some mistakenly interpret “in him” as meaning that all people are somehow inside God. But taking Paul’s statement that way is mistaken in two ways:

First, God is not subject to the physics of creation—he has neither an “inside” nor an “outside” like an object extended in space. Distinct from all he created, God is “wholly other,” a phrase used in theology to describe the absolute difference in being between God and everything else. God exists in a completely different way than all other things that have existence. As God told Moses, he is the great “I am that I am.” God’s being can neither be known nor explained by anything else, for God is incomparable—everything else that exists is created and, at one time, did not exist.

Second, in his statement at the Areopagus, Paul was quoting non-Christian poets known to his audience. “In him we live and move and have our being” quotes Epimenides the Cretan. Paul then went on to say that “for we are his [God’s] offspring,” which quotes Aratus the Cilician. In sharing these quotes, rather than affirming what the poets wrote about their god (called the “unknown God” by the Athenians, Acts 17:23), Paul was offering a simple basis to relate to the true God revealed in Jesus Christ. According to Paul, the one, true God is near enough to all people that he may be found and thus known (Acts 17:27). Paul then called on his audience to repent—to turn from their idolatry to the true God (Acts 17:29-31) who, though transcendent over creation, makes himself able to be interacted with. Indeed, the so-called “unknown” God can be known intimately, for he has both the will and the power to reveal himself to us.

Contrary to the claims of some in our day, Paul taught neither pantheism nor panentheism. As shown in the diagram below, pantheism teaches that God and nature are one and the same, and thus cannot be distinguished. Panentheism, which is closely akin to pantheism, teaches that though there is more to God than creation, all of creation is part of God’s being (and thus divine), or somehow is an extension of God’s being. Paul’s teaching concerning the nature of God (theism) was markedly different than either of these non-biblical teachings. Let’s now take a closer look at panentheism.

Panentheism’s history and flaws

Panentheism arose out of philosophical speculations that regarded good and evil as eternal and equal—a cosmological dualism. Added to this was the idea that good and evil are eternally in competition. Around 500 B.C., Heraclitus’s “flux philosophy” asserted that the world is a constantly changing process. In following years, Plato (428-348 B.C.) often referred to the Demiurge, an entity that fashioned and shaped the material world, struggling to try to form the cosmos out of chaos.

These pagan Greek beliefs gave rise to the dualistic claims that the transcendent source of material things (god) has two poles in its being: good and evil (with the material aspect prone to evil). This understanding is flawed because God cannot be pure goodness (nor the standard of goodness) if ontologically he also contains evil. What “side” of God is called good and what “side” is called evil would be arbitrary, since they both would be ultimate, even if in their opposition. Though there are various panentheistic views in our day, they all teach that God and the world are essentially interdependent, even if the world does not contribute anything to God’s essence.

Many theologians (ancient and modern) teach that these features of panentheism are in clear conflict with Christianity and its Hebrew roots. We can identify this conflict on several levels. Here are five:

1. The God revealed in Scripture does not contain within his being a polar mixture of good and evil. He cannot be joined in being with a creation that has evil within it—evil that must be eradicated.
2. God is neither dependent upon nor is he interdependent with creation. That would negate God’s sovereignty over his creation and thereby eliminate the guarantee of him being its Redeemer and Savior.
3. Panentheism teaches that God created the universe from pre-existing material (ex materia) that has always existed along with God since it is joined to his eternal being. Such a claim denies a foundational Christian belief in creation ex nihilo—that God created everything from nothing. Scripture teaches that creation is not eternal like God is—it is not self-existent.
4. Panentheism often claims that God’s actual existence and nature are in the process of changing (though God’s potential—all that he could become—does not change). Theologian Norman Geisler addresses this false idea in the Baker Encyclopedia of Christian Apologetics: “Panentheists think of God as a finite, changing, director of world affairs who works in cooperation with the world in order to achieve greater perfection in his nature…. They believe the world is God’s body” (p. 576). As Geisler notes, one fatal flaw of panentheism is that it implies that God is not a maximally great being worthy of worship. A panentheistic “god” is on the way, and how far this god actually progresses depends upon what takes place in the history of the world, since the world is an extension of this god’s being.
5. The notion inherent to panentheism that God has evil existing within himself, conflicts with the Christian view of God as holy, pure, good, just, immutable, opposed to evil, perfectly loving, true and righteous. As the apostle John declared: “This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all” (1 John 1:5). The apostle James put it this way: “When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone…. Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (James 1:13, 17).

A Christian panentheism?

Some who self-identify as Christians use the word panentheism in describing their beliefs. Perhaps they do not realize the serious problems in doing so, since the word and concept, as nearly universally used (in the ways noted above), contradict the historic, orthodox Christian faith.

That being said, I want to note that Eastern Orthodox theologians sometimes use the word panentheism to describe the personal activity of God in the world. It is important to note, however, that in doing so, they unreservedly affirm creation out of nothing (ex nihilo) and use the term panentheism to mean God (theos) can act everywhere (pan) in (en) the world that he created. Eastern Orthodoxy, which correctly teaches that the universe is contingent, distinct from God, and wholly dependent on God for its existence, also teaches that the universe is not a part of God’s essence. Instead, it teaches that the universe emerges from God’s divine energies, which emanate from God, permeating the universe and maintaining God’s presence within it, with no fusion or confusion of being with the universe.

One Orthodox writer expressed this idea by hyphenating the word as pan-entheism, stressing all things (pan) dwelling in God (entheism), rather than panen-theism, stressing God dwelling in all things. The latter conveys the mistaken idea that all things are a part of God, whereas the former conveys the correct idea that God is present to and upholds all things (though God is not the sum of all things). This is how Eastern Orthodoxy makes use of the term panentheism, though their usage with its myriad Christian qualifications hardly resembles the word in its more common usage.

As Christians, we know and teach that in Christ we “live and move and have our being,” However, that does not mean that we are somehow inside of God, or that our beings are somehow fused with God’s being. Being “in God” is about being in relationship with him—in communion with him, in sync with him, realizing that all we are is because of him, that all we do is for him, and our identity is in him. That is our hope—this is our reality.

If you have not yet read Gary Deddo’s article, “Avoiding the Pitfalls of Panentheism” published in an earlier issue of GCI Weekly Update, I highly recommend you do so (click here to read it online). Gary identifies at least a dozen ways panentheism contradicts classic Christian doctrine.

Celebrating that God is wholly other and unique,
Joseph Tkach

PS: I am deeply saddened by the mass shooting that occurred recently in Las Vegas. Let us unite in prayer for those who lost loved ones, and for the wounded who continue to fight to survive. Let us also pray for the Las Vegas civic leaders, churches and citizens as they join together in recovering from a terrible, senseless tragedy.

Dear Brothers and Sisters,

When asked to define their identity, people reply in various ways. Many focus on what they do—I’m a plumber… an engineer… a homemaker. Others refer to traumas of the past—I’m a recovering alcoholic… I’m a former prisoner. Some take on identities assigned to them by others—She’s wealthy… he’s homeless… she’s a snob. Though some of these are superficial, they all, for better or worse, can powerfully shape the way a person self-identifies.

Speaking of personal identity, I recently ran across this insightful statement from Scottish pastor, theologian and author George MacDonald:

I would rather be what God chose to make me than the most glorious creature that I could think of. For to have been thought about—born in God’s thought—and then made by God, is the dearest, grandest, and most precious thing in all thinking.

George MacDonald is credited with being the father of fantasy literature. A mentor to author Lewis Carroll, he also strongly influenced C.S. Lewis, J.R.R. Tolkien and G.K. Chesterton. His literary works, including his sermons, are excellent (several are on my “to read” list).

It begins with knowing we are loved unconditionally

Though MacDonald understood that God created us to be glorious creatures who are made in his image, many Christians don’t grasp that truth. Though they know Christ died for them while they were yet sinners (Rom. 5:8), they don’t yet understand that God loves them because of who they are in relationship with him, rather than because of what they have done (or not done). That is a good thing because when it comes to what we have done or left undone, we all have fallen short of God’s glory (Rom. 3:23). Thankfully, God loves us unconditionally with the same love by which he loves Jesus. Note these words in Jesus’ high priestly prayer for us:

I have given them the glory that you gave me, that they may be one as we are one—I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me. (John 17:22-23)

We then reject false identities

In reflecting on the profound nature of God’s love for us, I found myself humming the song, Looking for Love in All the Wrong Places—the tragic behavior that is the lot of far too many people in our world (Christians included). It’s a fundamental, vital truth that we cannot find true fulfillment in ourselves because we were created to reflect God’s glory. Seeking to gain glory for ourselves from ourselves will never lead to lasting fulfillment. Glory can only be received as a gift from another who has it to give. Where we look to find our identity says a lot about what we think will give us that glory.

I have enjoyed many jobs in my life, starting as a paperboy delivering the daily newspaper via my trusty old bicycle. I then worked as a box boy at the first Trader Joe’s Market, a custodial floor crew cleaner, a child-care worker, an administrative assistant, a customer service training supervisor, a church pastor and a church administration director. As much as I have enjoyed these jobs (and a few others I did not list) my true identity is not derived from any of them. My true identity is in Christ—no more, no less. I praise God that my identity is not in the things I’ve done, nor is it in the things that have been done to me. God gives me my identity in him and that is a gift of free grace. I am his, body and soul.

Tragically, some people find their identity in victimhood. Most of us have been victims, some much more tragically than others. I would never want to minimize or trivialize anyone’s pain and suffering resulting from being victimized, but equally tragic is becoming so defined by a past event that it is as if a stake was driven deep into the ground connected to a chain, that then is fastened around their neck so they can never move beyond the perimeter of that past event.

We embrace our true identity

Though we will experience suffering in this life—sometimes at another person’s hand—the gracious Lordship of Jesus means we can live with confident hope knowing that no past event can determine the future God has for us, no matter how horrific that event was. The power of God’s redemption through the crucifixion of Christ demonstrates in no uncertain terms that God can overcome all evil and bring out of all suffering things of eternal value. Our true identity thus comes from the future that God, in Christ, holds out to us. Nothing can rob us of that goodness and glory!

An understanding of and confidence in our true identity in Christ changes how we live here and now, looking forward with hope to our eternal future. This perspective even helps us gain a new perspective on our past suffering. That doesn’t mean we minimize it, nor does it mean we look on it with joy. However we are no longer victimized by it—it no longer defines our identity. We know that God redeems all things in Christ, and that includes the evil from which we have suffered and even the evil we have committed that led to the suffering of others. Indeed, we have hope in the redeeming power of God to put all things right.

We know nothing can take it away

While a prolonged illness or a seemingly irreconcilable difference with loved ones may oppress us and deprive us of many good things, they cannot change who we are in Christ. Nothing can take away our inheritance as his beloved children. The actions or words of others may rob us of something we have worked for such as a higher grade or a job promotion, but again, no one can take away what God has in store for us for eternity. When our identity is in Christ, we know that we can and will identify with Jesus in every facet of his earthly life, and that includes his sufferings.

The important dynamic here is that just as Jesus’ sufferings were not wasted nor a hopeless event, neither are ours. God can use our joys and our sufferings as a part of our sanctification. Just as we suffer with him for a while, so we will be glorified with him. Our hope is just as the apostle Paul taught in the book of Romans:

The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. (Rom. 8:16-17 ESV)

We cannot experience the good that comes from suffering if we stand apart from Christ, refusing to entrust to him all our sufferings. But when we entrust all we are and have to Christ, God uses our suffering to help us gain an eternal hope, with Jesus Christ, the Crucified, as the Redeemer of all things. C.S. Lewis put it this way: “Pain insists upon being attended to. God whispers to us in our pleasures, speaks in our consciences, but shouts in our pains. It is his megaphone to rouse a deaf world.”

And so we live into our true identity

Realizing that our true identity is in Christ, we seek to have God’s glory shine through all aspects of our life. We no longer seek to conform to the culture of this world, which, among other things, fallaciously tells us that we can separate our sex from gender, or even choose whatever race or ethnicity we’d personally prefer, regardless of our genetics. The apostle John gave this instruction:

Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world – the desires of the flesh and the desires of the eyes and pride in possessions is not from the Father but it is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever. (1 John 2:15-17 ESV)

The stark reality is that if we are not seeking to find our identity solely in Christ, then we are seeking it in something else. As the Holy Spirit helps us grow in understanding that our true identity is in Christ, we are freed to enjoy and glorify him in the unique ways he created us to be. In Christ we are righteous, made holy and totally loved. In him we are enabled to bring glory to God, not by our own doing, but through his gifts and blessings.

Though our identity tends to be shaped by many factors (see the diagram above), our conversion deepens as we abandon any images of ourselves that are not from God. Instead, we embrace what God says about us, knowing that he is pleased with how he defined and created us, body and soul. The heart of receiving our sanctification is to live in trusting fellowship with Christ, holding to what the apostle Paul explained in saying that God has “set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come” (2 Cor. 1:22). I praise God that he makes clear to us that our identity is not determined by what we do, what we possess, or by the opinions others hold of us. Instead, our identity is defined by God, by who we are in gracious relationship to him.

Celebrating our true identity in Christ,
Joseph Tkach

PS: Please join me in praying for all those devastated by Hurricane Maria and the earthquakes in Mexico. We are grateful that, according to initial reports from the Caribbean Region and Mexico, our members were spared loss of life and serious injury. Details about property damage are sketchy—we’ll let you know more as details come in. In the meantime, you can click here to watch a video showing damage to the island of Dominica. Our members Cris and Mary Vidal live there, right next to Castle Comfort shown in the video. Thankfully, though their roof was damaged, it did not blow away. If you’d like to help GCI members who will need financial assistance due to disasters like the recent ones, congregations can donate to the GCI Disaster Relief Fund (for information, click here).

Dear Brothers and Sisters,

Rosh Hashanah begins this week at sundown, September 20. A festival with multiple meanings, the Jews celebrate it as New Year’s (Rosh Hashanah means “head [beginning] of the year”). It also commemorates the creation of Adam and Eve. According to Jewish tradition, when God “blew” the soul into Adam, the sound made was like the blowing of the trumpet-like shofar, which in ancient Israel announced this festival (Leviticus 23:23-24). Rosh Hashanah is also considered the anniversary of the creation of the universe, which means that it commemorates the beginning of time.

While reading about time, I was reminded that it too has multiple meanings. One is that time is an asset, shared equally by billionaires and beggars. We all have 86,400 seconds each day, and since we can’t bank them (time can neither be overdrawn nor retrieved) the question for us is this: How will we spend the time we have?

The value of time

Understanding the value of time, Paul, in Eph. 5:16 (KJV), exhorted Christians to be “redeeming the time.” Before I unpack his meaning, let me share a poem about time’s great value:

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Realize (author unknown)
To realize the value of one year, ask a student who has failed an exam.
To realize the value of one month, ask a mother who has given birth to a premature baby.
To realize the value of one week, ask an editor of a weekly newspaper.
To realize the value of one hour, ask the lovers who are waiting to meet.
To realize the value of one minute, ask a person who missed the train, bus or plane.
To realize the value of one second, ask a person who has survived an accident.
To realize the value of one millisecond, ask the person who has won a silver medal in the Olympics.
Time waits for no one.
Treasure every moment you have.
You will treasure it even more when you can share it with someone special.

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How is time redeemed?

This poem makes a point about time similar to the one Paul makes in Ephesians 5. In the Greek New Testament, there are two words that we translate as redeem. One is agorazo, which refers to buying something in the agora—the normal marketplace. The other is exagorazo, which refers to buying something elsewhere. Paul uses exagorazo in Eph. 5:15-16 (NIV) to exhort us to, “Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil.” I enjoy the King James translation, which speaks of “redeeming the time.” It seems that Paul is urging us to redeem the time outside the normal market exchange.

While we don’t use the word redeem much today, it used to be a common business term, literally meaning “to buy up or buy back.” If a person could not pay a debt, they could make arrangements to become servant to the person they owed until the debt was paid. Their servitude could also be ended if someone would pay the debt on their behalf. Debtors who were bought out of servitude this way were said to have been “redeemed.” (We think here of how Jesus redeemed us, but that’s another topic.)

Property could also be redeemed—just like we see in pawnshops today. On one hand, you could say Paul is telling us to buy—redeem—the time. On the other hand, since the context of Paul’s instruction is to be followers of God, we can also say Paul is seeking to focus our attention on the One who has redeemed the time for us. His point is that we don’t have time to waste by focusing on anything other than Jesus and the work he has invited us to share in.

Wuest’s Word Studies in the Greek New Testament (Vol. 1) has this comment on Ephesians 5:16 (KJV):

“Redeeming” is exagorazō (ἐξαγοραζω), “to buy up.” In the middle voice as it is used here, it means, “to buy up for one’s self or one’s advantage.” Metaphorically, it means, “to make a wise and sacred use of every opportunity for doing good,” so that zeal and well-doing are as it were the purchase-money by which we make the time our own” (Thayer). “Time” is not chronos (χρονος), “time as such,” but kairos (καιρος), “time as regarded in its strategic, epoch-making, seasonable, opportune seasons.” The idea is not to make best use of time as such, which is what we should do in the sense of not wasting it, but of taking advantage of the opportunities that present themselves.

Because time is not normally viewed as a commodity that can literally be redeemed, we understand Paul to be speaking metaphorically, saying, in essence, that we are to make the best use of the situation we are in. When we do that, our time will have far greater meaning, significance and thus “payoff.”

It’s God’s gift

As a part of God’s creation, time is God’s gift to us. Some have more of it, and some less. Due to medical advances, good genetics and God’s blessing, many of us will live into our 90s and a few past 100. Recently we heard of the death of a 146-year-old man in Indonesia! But no matter how much time God gives us, as I mentioned in my August 30th letter, Jesus is Lord of time. Through the Incarnation, the eternal Son of God came from eternity into time. Thus Jesus experiences created time differently than we do. Our time, being created, is limited in duration, while God’s time, being uncreated, is unlimited. God’s time is not sequenced, as is ours, into past, present and future. God’s time is also of a different quality—a kind of time we cannot fully grasp. What we can (and should) do, is live in our time, secure in the hope of joining our Creator and Redeemer in his time, which is eternity.

Don’t misuse or waste it

When we speak metaphorically of time, saying things like, “don’t waste time,” we are implying that in some way we can lose the correct use of our precious time. This happens when we allow someone or something to make us use time in ways or for purposes we don’t value. It’s in this metaphorical sense that Paul speaks of “redeeming the time.” He is exhorting us to not misuse or waste time in ways that fail to contribute to what is valuable to God and thus valuable to us as Christians.

In that vein, when we refer to “redeeming the time,” we must remember that our time is redeemed or recovered first by God’s forgiveness through Christ. It then continues to be redeemed as we properly use our time to contribute to a growing relationship with God and each other. That redemption of time is God’s gift to us. When Paul exhorts us in Ephesians 5:15 (KJV) to “walk circumspectly not as unwise but as wise,” he is telling us to buy up the opportunities that time affords us in order to honor God.

On mission “between the times”

God has given us time to walk in his light, co-ministering in the Spirit, with Jesus, in advancing God’s mission. To do so, we have been given the “time between the times” of Christ’s first and second advents. Our mission in that time is to assist others in seeking and knowing God—helping them live by faith and love, secure in the hope that, in the end, God will have completely redeemed all creation, time included.

My prayer for us in GCI is that we will be redeeming the time that God has given us by faithfully living and sharing the gospel of God’s redemption in Christ.

Thankful for God’s gifts of time and eternity,
Joseph Tkach

PS: At the time this is being posted, we await final word concerning our members in the Caribbean (impacted by Hurricane Maria) and Mexico (impacted by the recent earthquake). Initial reports from our pastors in Mexico City and Tlaxcala (areas impacted by the earthquake) is that our members, perhaps with a few exceptions, are OK. Please join me in praying for all who are in harm’s way as the hurricane continues, and as earthquake aftershocks occur. We will let you know of any financial needs that arise that we can assist with through the GCI Disaster Relief Fund.

Dear Brothers and Sisters,

Our thoughts and prayers continue to be with those recovering from hurricane Harvey and now from hurricane Irma. For information concerning the impact of Irma on our members in the Caribbean and the U.S., click here.

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Let’s turn now to a topic that needs to be addressed from time to time. It involves two aberrant teachings that advocate esoteric religious practices for Christians. Both come with the promise that those who adopt the advocated practice will gain favor with God. The first is known as the “sacred names” doctrine, and the second teaches that Christians must observe the holy days God gave Israel through Moses.

The sacred names doctrine

Though the Bible does not teach that the Hebrew language (or any language, for that matter) is sacred, the sacred names doctrine asserts that God must be addressed using the Hebrew name Yahweh and Jesus must be addressed using the Hebrew name Yahshua. The falsity of this assertion is seen by noting that by inspiring the New Testament to be written in Greek, God has clearly shown that the Hebrew language is not required to hear an authoritative and life-giving word from him. Understanding this to be true, the Jews translated the Old Testament into Greek, producing what is known as the Septuagint. Many of the quotations of the Old Testament in the New Testament are from the Septuagint.

Human languages, being created things, are not sacred, nor are they magical—they have no special power in and of themselves. Human languages do not operate as mediators controlling access to God or his blessings. Treating created things as if they had such powers is idolatry. While Scripture is God’s inspired Word, its words (in any language) have no power apart from the action of the living God by his Spirit. Though the language used in writing Scripture is God’s gift, it is not one that should control (in either a legal or a magical way) our relationship to God.

Israel’s holy days

Most of us are familiar with the annual cycle of festivals set out for Israel by God in the Law of Moses (see the chart below). As a focus of this worship, Israel was required to perform various ceremonial duties—kill a lamb and put its blood on the doorposts at Passover, remove leaven from their property for the week of Unleavened Bread, blow shofars to announce the arrival of the New Year on Trumpets, fast on Atonement, and live in temporary dwellings throughout Tabernacles.

Some well-meaning Christians try to observe Israel’s holy days to varying degrees, thinking that God is more pleased with the Christians who do so. These folks seem unable to grasp the biblical teaching that the purpose of the worship practices given to Israel was to point them to Jesus and his atoning ministry—a ministry that has already been accomplished, and thus fulfilled. It is Jesus’ shed blood that secures our forgiveness—not killing and eating a ritual lamb. It is Jesus who cleanses us from sin, not deleavening our homes. It is Jesus who trumpets our salvation, not the blowing of shofars. Because Jesus is our eternal dwelling place, there is no need to dwell in temporary booths. Now that Jesus has come and completed his work of salvation, observance of these holy days can actually point people away from Jesus to their own works.

As an example, consider the observance of the Day of Atonement (known to the Jews as Yom Kippur). It begins this year at sundown on Friday, Sept. 29. This day of fasting was considered the most holy of all of Israel’s festivals, and so was a principal focus of Israel’s annual worship cycle. Unfortunately, some Christians think God commands them to observe this day so that they might receive God’s forgiveness and so be cleansed from sin. In doing so, they overlook the New Testament’s teaching that we in no way contribute to our salvation, nor do we maintain it through works of the Law of Moses (including observing Israel’s holy days).

Believing that we must fast on Yom Kippur in order to be atoned for, negates the all-sufficient atonement that Jesus already has provided for the sins of the world. To observe the Day of Atonement as if it were required for Christians would be to say that Jesus’ completed, atoning work is somehow not enough—that we must somehow atone for ourselves. But note what is said to the contrary in the book of Hebrews:

For Christ did not enter a sanctuary made with human hands that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence. Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. Otherwise Christ would have had to suffer many times since the creation of the world. But he has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself. (Heb. 9:24-26)

God gave Yom Kippur to Israel as a map pointing them forward towards the relationship that God, through Christ, would have with all humanity. By fasting, Israel acted out the reality of our need for the never-ending eternal life that is ours in and through Christ who, alone, is our atonement. If one discontinues eating for a lengthy time, death results. Fasting thus symbolizes passing from life to death. The symbolism then comes full-circle when eating (picturing the return to life) commences at the close of the Day of Atonement. Those who have fasted for 24 hours know how good food tastes after a fast!

In ancient Israel, Yom Kippur was the only day of the year when the High Priest was permitted to enter the Holy of Holies (sometimes called the Most Holy Place)—the inner chamber of the Temple pictured above. Because of this, Jewish Midrash (commentaries on Scripture) associate Yom Kippur with the ancient Jewish idiom, face-to-face. Not surprisingly, the apostle Paul, who knew these commentaries well, spoke this way of our relationship with God through Christ:

For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. (1 Cor. 13: 12)

Jews view Yom Kippur as the day on which people are closest to God. The Jewish website www.chabad.org says, “[it is] the day on which we are the closest to G-d and to the quintessence of our own souls.” Leviticus 16:30 says, “On this day atonement will be made for you, to cleanse you. Then, before the Lord, you will be clean from all your sins.” These are precisely what are ours through Jesus’ atoning work on our behalf. Through Jesus’ life, death, resurrection and continuing high priestly ministry in heaven, we are cleansed from sin and reconciled to God. Note Paul’s comment:

All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them…. God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. (2 Cor. 5:18-19, 21)

In Jesus, through his once-for-all atonement, we have come face-to-face with the Living God. We trust in him to be God’s presence to us and with us. He is our great High Priest and God’s own atonement, who mediates to us our fellowship and communion with the living God.

Celebrating that Jesus’ work is both abundant and more than adequate for us all,
Joseph Tkach

Dear Brothers and Sisters,

I know we’re praying for the thousands of people who continue to suffer as a result of Hurricane Harvey, and now there is great concern about Hurricane Irma’s impact in the Caribbean and on Florida. For an update on how our members in Texas fared, and how you can join in assisting them, click here. In times of tragedy, I’m comforted knowing that Jesus is Lord of all, and that includes his lordship over storms. As I’ll now explain, it also includes his lordship over time itself.

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Back in 1970, the music group Chicago had a hit titled Does Anybody Really Know What Time It Is? Perhaps you remember its chorus:

Does anybody really know what time it is?
Does anybody really care?
If so, I can’t imagine why,
we’ve all got time enough to cry.

Time fascinates us—some are captivated by the past, others by the future, and time travel is the theme of many popular books and movies. Enter a room filled with people and you might hear one group lamenting their lack of time and another lamenting their struggle to fill it. Personally, I often wish I had more time. Better still, would be to share in Jesus’ ability to exist both within and outside of time. His resurrection, post-resurrection appearances, ascension and promise of a new creation, all point to the reality that the incarnate Son of God truly is “the Alpha and the Omega, the beginning and the end, the first and the last” (Rev. 22:13).

Sovereign over the past, the present and the future, Jesus is Lord of time.

Explaining exactly how Jesus exists both within and outside of time (a concept with cosmological and philosophical implications) is certainly beyond the scope of this letter (and beyond the powers of any time-bound creature!). However, I do want to address what Scripture tells us concerning Jesus’ relationship to time. Let’s begin with this important passage:

In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. (John 1:1-2)

The Word (Logos) of God, “for whom and through whom everything exists” (Heb. 2:10) was present when time (and all created “things”) came into being. The Word is thus Lord over time. As Karl Barth notes, defining what this created thing we call “time” is, including how it could have a point of beginning within God’s eternity, is no small undertaking:

The nature of time and eternity is not something we can fathom for ourselves. We grasp it only when, against the background of God’s intervention in human time, we understand what time really is.

We cannot explain how Jesus, the incarnate Word, exists both within and outside time. Whereas the BBC’s Dr. Who needed his spaceship TARDIS (Time And Relative Dimensions In Space) to travel through time and space, Jesus is “the Alpha and the Omega”—the “Almighty” one, “who is, and who was, and who is to come” (Rev. 1:8). Jesus exists simultaneously within time (temporality) and outside time (eternity). His “eternal presence” encompasses that which was, now is, and is yet to come. In love and for love, the triune God gave his creation a “triadic temporality” in which there is a past, a present and a future.

Karl Barth helps us think of time as existing in two ways: chronological (temporal) time and uncreated (eternal) time. Scripture tells us that God transcends temporal time—Psalm 90:2 declares that God is “from everlasting to everlasting” (with no beginning or end), an idea we cannot fathom from our perspective within the confines of temporal time. Psalm 90:4 then contrasts God’s eternity with human temporality: “A thousand years in your sight are like a day that has just gone by.” The apostle Peter put it this way: “With the Lord a day is like a thousand years, and a thousand years are like a day” (2 Pet. 3:8). In making this statement, Peter is not providing a secret code for calculating the date of Jesus’ return (the Bible warns us against trying to do that). Instead, Peter, like the Psalmist, is using a metaphor to explain that God, who is beyond time, sees and inhabits the past, present and future simultaneously.

This metaphor helps us understand something of God’s relationship to time. Knowing “the beginning from the end” (Isa. 46:10), God takes in the full panorama of human existence while also focusing his attention on particular moments within temporal time. Note, however, that this does not mean that the cosmos operates in accordance with some sort of “fatalistic determinism.” Instead, God interacts with created time from outside time, all the while giving time and space as a gift, within which his creatures may interact with him.

The virgin birth and bodily resurrection of Jesus give powerful witness to how God interfaces with the time of the created world. When God created the universe in and through the eternal Son of God (the Word), he created it in such a way that he could interact with it. Then, via the Incarnation, the Word stepped into created time while remaining what he was, the eternal Son of God. He did so to bring to completion his plan for fellowship and communion with his human creatures and all creation.

With these thoughts in mind, Barth instructs us to view eternity as fulfilled time rather than as timelessness. Our Triune God has his own kind of time. The Father, Son and Spirit have always had divine time for one another, for relating or interacting with one another in loving, knowing and glorifying ways. God’s kind of time we call eternity. It has no beginning or end, and needs no perfecting. God exists in the fullness of time, all the time, in his own kind of divine time. More than this, we cannot say. But our time, the time created through the Word of God (the Logos), apparently has some created similarity to God’s time, though our time must be perfected—liberated from its passing away into nothing as we now experience it.

Because Jesus is Lord of time, he is present in terms of who and what he was in the past, who and what he is in the present, and who and what he will be in the future (made clear when he returns and all time is redeemed). As Lord of time, only Jesus can redeem the past. He has not allowed anything to happen in his good creation that he cannot, in the end, redeem. The crucifixion of the Lord of created and uncreated time was turned into eternal life and immortality for us in him by the astounding grace of his resurrection (1 Cor. 15:53-54).

In this reality, we take comfort. As we live in the here and now—the already, but not yet—with its challenges and even threats, we look forward to eternity when fallen, unfulfilled time will be no more, and our Triune God will have all the time for us, and we’ll have all the time for him and for one another. It will be a glorious time—one with no pain, no regrets, no evil, for the past will have been completely redeemed. Let us have hope, relying on Jesus, the Lord of time, and on his words of promise:

Behold, I am making all things new. (Rev. 21:5, ESV)

Happy knowing that God, who transcends time, dwells in time with us,
Joseph Tkach

Dear Brothers and Sisters,

Hurricane Harvey made landfall in Rockport, Texas, on August 25, devastating many coastal communities. Now a tropical storm, Harvey continues dumping huge amounts of rain (over 50 inches in some areas), with much of Houston under water and other parts of southeastern Texas along with southwestern Louisiana still in harm’s way (click here for an update).

I was deeply saddened to learn of the loss of life and property in Texas. Thankfully, as reported by GCI Regional Pastor Mike Rasmussen, all our members survived, though some sustained property damage as noted in the reports below from two of our pastors in the affected areas.

Some pastors have asked how their congregations can help. As a denomination, we stand ready to assist our affected members through the GCI Disaster Relief Fund. At the end of this letter is an explanation of how congregations can help replenish the fund. There are, of course, thousands of people in the affected communities who are in dire need. I encourage you to help in any way you can. In the days ahead, I’m sure our members in those areas will be looking at ways to help, and we’ll let you know if others can join with them. In the meantime, I know we’ll join together in praying for all who are overwhelmed and especially for those who remain in harm’s way, including emergency workers and volunteers.

—Joseph Tkach

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From Pastor Rodney Schuler

Rodney, who pastors GCI’s congregation in San Antonio, TX, reports that Mary Bell, a 90 year-old GCI member who lives in Rockport, TX, is safe. Though Rockport is where Harvey made landfall, Mary is thanking God that her home suffered only minor damage (some shingles and siding torn off). Mentioning the damage to other homes in her neighborhood, Mary said, “I would never think of complaining!” Though still without power and water, her friends and family are taking care of her.

Rodney also reports that the city of Victoria, TX, was also in Harvey’s path. One GCI member there, Aaron Migl, was awakened around 4 am with a sound “like the roof being taken off with a jack hammer.” The roar lasted almost all day, with branches and shingles flying everywhere. Victoria was badly damaged and is without water, electricity and sewer. Thankfully, our members there are safe and already starting to repair the damage to their homes.

From Pastor Mark Mounts

Mark, who pastors GCI’s congregation in Houston, TX, reports that, so far as he has been able to learn, only one GCI member family in Houston had to evacuate their home due to the terrible flooding. He also reports that one of our elders is in an area hotel, unable to return home for several days. Thankfully she has food and shelter. Such stories are numerous with thousands of people stranded due to the flooding.

According to Mark, during the worst of the storm, it rained in Houston at the rate of 5-9 inches an hour. He commented that in his 20 years living close to the Gulf coast, he has never experienced anything like that. He is thanking God that his own home remains dry, though a levee 15 miles from his home has been breached. According to Mark, though thousands of people in the Houston area are still waiting to be rescued from the flood waters, neighbors are helping neighbors and people all over the country are praying for the people of Houston. As Mark says, “we worship a powerful and loving God, and he is ultimately in charge, no matter what.” Mark thanks everyone for their prayers and says he will keep us updated.

GCI Disaster Relief Fund

The GCI Disaster Relief Fund was established to help provide members in disaster areas with emergency needs such as food, water, medicine, clothing, temporary housing, home and/or church hall repairs, temporary local pastoral salary expenses and other emergency needs. Monies received into the Fund that are not immediately needed will remain in the Fund to be allocated in future disasters. In previous years, money from the Fund was used to help members recover from Hurricane Katrina in New Orleans, storms and flooding in Bangladesh, an earthquake and tsunami in the Solomon Islands, typhoons in the Philippines and an earthquake in Haiti.

If your congregation would like to donate to the Fund, your treasurer can set up a one-time or monthly donation through the GCI-Online system (http://online.gci.org) by logging in and clicking on Donate under the Manage tab.

If your congregation prefers to send a check, make it out to Grace Communion International, indicating on the memo line that the donation is for the GCI Disaster Relief Fund. The donation should be sent to:

GCI Disaster Relief Fund
Grace Communion International
P.O Box 5005
Glendora, California 91740