Category: Hear From the President

Dear Brothers and Sisters,

One of the most enjoyable benefits of my job is meeting many of God’s beloved children around the world—both within and outside GCI. I especially enjoy it when I’m introduced to people I’d heard of, but hadn’t yet met. This often happens when I travel internationally since many pastors and others can’t afford to travel abroad. Though I’d heard about them and their work, until I got to a conference or other event in their country, I hadn’t had opportunity to put a face to their name.

Recently on one of my international trips, a pastor I met said to me, “I’ve heard about you for years and I’ve seen your picture, but now I feel I know you.” His comment stuck with me and later I started thinking how such introductions are much like our calling to evangelism—the privilege to introduce people to someone they may have heard of, but haven’t met—Jesus Christ.

Meeting God, who is love

When I introduce people to Jesus, I want to be sure I give them a picture that will delight them and help them want to get to know who God truly is. That’s not hard to do, since the Bible teaches us that love is the essence of God’s being. And so I testify to the love of God. Furthermore, because we know that God the Father is the father of all people, to evangelize is to introduce people to their true Father—their Abba. Evangelism is thus sharing with others who God is and how much he loves them.

What is love?

Quite naturally, people search for love. In 2012, What is love? was the most searched-for phrase on Google. People define love in different ways: an emotion, action, state of mind, or a combination of these. Though some define it as nothing more than our biochemistry at work, most say love is much more than that, yet they struggle to find an adequate definition. Only God can accurately define what love is. Thankfully he has done so through the apostle John, who wrote, “God is love” (1 John 4:8). It’s important to note here that John is not saying “love is God”—we don’t worship love and we don’t define what love is then apply those definitions to God. In writing that God is love, John is indicating that God’s nature and character—his very being—is loving. All God does is loving, and his will is loving. God’s agape love—his holy love—is what true love is all about. In knowing that, false views of love are exposed and ruled out.

There is a strong note of truth in the song, Looking for Love in All the Wrong Places. People look for love in family, friends and in romantic relationships, but as important as these relationship are, true love (holy, agape love) is found only when a person knows its true source—our triune God. God, who is love, created us for loving relationships, including the male-female relationship that is unique to marriage. Sadly, the deeper nature of God’s agape love often is forgotten when people, searching for romantic relationships, turn love into a search for merely satisfying their erotic desires. But when we ground our thinking on the sure foundation that love is the revelation of God, everything else we think about love, and the way we go about seeking after it, will align with reality and lead to our true fulfillment.

Who is God?

Much in our secular western society reflects the sad reality that, as a people, we have not retained God in our thinking. As a result, many struggle with the question, “Who is God?” As noted above, we know that God is love as a triune communion of holy, agape love—Father, Son and Spirit. Were he not triune, God would need creation or something other than himself in order to be love, because authentic love does not exist in isolation. The stunning truth is that God, who exists eternally in a tri-personal, loving relationship, has called us to share in both his love and life through his Son Jesus, by his Spirit. In that relationship, because we understand that God is love, we trust him to be loving—we trust his plan to bring us into relationship with himself and thus to fulfill his purpose for creating us. We also trust him to be faithful, and we trust the fact that even though we don’t understand everything he does (or allows) we know that his purposes are always good, flowing from who he is and expressing his love for us.

God’s revelation

We see that God is love most clearly, powerfully and directly in the incarnation, life and self-giving of the whole God through the Son of God on the cross. Jesus is God’s love in flesh and blood, in time and space, in Person. To know God that way is far more than “head knowledge”—it’s about a relationship with God, through Jesus, by the Spirit. In and through that relationship we experience God’s love “up close and personal”—much like we do in a truly loving friendship with another human. As C.S. Lewis wrote in Mere Christianity,“ God cannot give us a happiness and peace apart from himself, because it is not there. There is no such thing.” Because he loves us, God has given us himself.

Scripture tells us that the revelation of who God is involves the work of the Father, Son and Spirit. The apostle Paul tells us that as God’s adopted children we are heirs with Jesus. He tells us that the Holy Spirit both leads us into this understanding and into a loving relationship with our Father in heaven. As a fruit of that relationship, we are enabled to have loving relationships with other people, loving our enemies as Jesus did, and seeking reconciliation and right relationship whenever we encounter alienation. The apostle Peter tells us God loves us so completely and profoundly that he includes us in his life:

[God’s] divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire (2 Peter 1:3-4 ESV).

Let us think carefully about these things so that all we think and do (including our evangelism) is grounded fully in the revelation of who God is: love.

Sharing the revelation of God with others,
Joseph Tkach

Dear Brothers and Sisters,

Though you’ve probably not heard of Austrian immigrant Leo Hirshfield, I’m sure you’re familiar with what he invented in 1896—an oblong, individually wrapped, bite-size piece of chewy chocolate candy, which Leo named after his five-year-old daughter nicknamed Tootsie. That invention, of course, is the Tootsie Roll, which Hirshfield sold in his New York City candy store for a penny a piece. Now in 2015, 64 million pieces are being made daily by Tootsie Roll Industries.

It was 36 years after the Tootsie Roll was invented that Lukas Weisgram added a flavored hard candy shell to a piece of Tootsie Roll and named it the Tootsie Pop. That the shell conceals the chewy center gives rise to a well-known question: How many licks does it take to get to the center? Tests indicate it takes from 600 to 800, but if you’re like me, you bite through the shell to get right to the good stuff in the center.

Though sad, it’s interesting that the Tootsie Pop’s construction can serve as a metaphor for those who, instead of getting to the true center of biblical truth, remain fixated on peripheral issues that tend to conceal (even negate) the “good stuff” found at the center. Some authors and preachers “major in the minors”—virtually ignoring the true center of Scripture and Christian faith, offering instead novel (one might say fanciful) ways to find what they wrongly suppose to be the center.

One author counted the total verses in the Bible (31,174 in one English translation) in order to locate the middle verse (Psalm 118:8 by his calculation). The same author felt confirmed in his approach by noting that Psalm 117 is the shortest chapter in the Bible (2 verses) and Psalm 119 is the longest (176 verses). Though such calculations may be interesting, they certainly are not the way to find the Bible’s true center.

Others have used even more fanciful (one might say superstitious) ways of identifying the Bible’s true center. A popular approach in our day is a method referred to as “Bible code,” which searches out secret messages supposedly hidden in the text of the Bible. Individual letters, which are lifted out of the text at equal intervals, are put together to reveal the hidden message. But this approach is utter nonsense. By using the same approach you can find messages hidden in any book of sufficient length. There is no valid reason to think that the central meaning, purpose and message of the Bible can be discovered by counting words or by deciphering hidden messages. Such fanciful and superstitious approaches have been debunked time and again.

The true center of the Bible is not a verse at its middle or a message hidden away in its text, but a person—Jesus Christ. Not only is he the Bible’s true center, he is the center of the universe—all that was created was created by him, for him and through him. Jesus is not just the center of the Christian faith—he is the center of all things and Christianity came into being and was named after him. Jesus inaugurated a new way of living for humanity—he lives in us and we live in him by the personal activity of the Holy Spirit.

According to Jesus, the primary reason for the Bible is to bear witness to him. The Bible is God’s story of redemption and salvation—Jesus. The story of grace—Jesus. The story of the way, the truth and the resurrection—Jesus. The story of eternal life—Jesus.

Out of his personal knowledge, Jesus reveals to us the Father and the Spirit. He reconciles us and brings us into the very presence of the Father and the Spirit. He is the reason for the Bible and its author, focus, theme and main character. Jesus is the true center.

The Gospel of John tells us that Jesus is the Word—the ultimate word of God for us and to us. God’s definitive form of speech is the inscription of God’s word to us in the person of Jesus. This is the truth with which John begins his Gospel:

In the beginning was the Word, and the Word was with God, and the Word was God… The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth (John 1:1, 14).

Consequently, Jesus (the Word) alone can give us authoritative knowledge of the whole Triune God:

No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known (John 1:18).

The writers of the Bible (the written word of God) tell us that the ultimate, final, definitive living Word of God is none other than the Word of God made flesh, Jesus Christ. Jesus is the living Bible, the incarnation and inscription of the very nature and truth of God. Yes, Jesus is the true center.

Staying centered on him,
Joseph Tkach

PS: October is pastor appreciation month, and though I’m deeply grateful for our pastors every month of the year, I want to take this opportunity to express my special thanks to each of them, and also to their spouses who serve with them. As a fellowship, we are greatly blessed to have faithful, humble servant-leaders to care for our part of the body of Christ. Pastors, please take care of yourselves too (and those who love them, please help them do so)—for a brief message highlighting that need, click here.

Dear Brothers and Sisters,

In a GCI Weekly Update letter on LGBT issues, I noted that singleness should be viewed as a spiritual gift. In this letter I’ll develop that thought further, beginning with the related topic of Spirit-anointed humanity. As noted by the apostle John, Jesus was given the Holy Spirit “without limit” (John 3:34). By the Spirit’s power, Jesus performed the miracles we read about in the four Gospels. Those miracles were a testimony both to the Spirit’s power and to the fullness of the godhead in Christ. A.W. Tozer put it this way:

While our Lord Jesus was on earth, he did not accomplish his great deeds of power in the strength of his deity. I believe he did them all in the strength and authority of his Spirit-anointed humanity (Jesus, Our Man in Glory).

While remaining eternally one with the Spirit in his divinity, Jesus was “filled” with the Spirit in his humanity. On our behalf, Jesus had the Spirit in a human way so that we, mere human beings, could have the Spirit dwelling within us. As we follow Jesus, our human spirits are joined to the Spirit-anointed humanity of Jesus.

Thus the new life we have in Christ is from the indwelling Spirit, who then gifts us for ministry with Jesus. Paul explains this gifting in 1 Corinthians chapters 12-14, where he exhorts Christians to eagerly desire spiritual gifts (Greek: charismata), which are given not for personal benefit, but to build up the body of Christ. Even though some gifts are more visible than others, all are needed for the proper functioning of the church in its mission to the world. The charismata of singleness is one such gift, and a vital one at that.

Unfortunately, many have not recognized singleness as the gift from God that it is. It is often wrongly reasoned that since marriage is a blessing from God, being single must not be a blessing. Some go so far as to state that it’s contrary to God’s will to remain single. Can you imagine how this wrong-headed message is heard by those who remain single, either by choice or for other reasons (such as needing to leave an abusive marriage)? The reality is that singleness and marriage are both gifts from God, though these gifts (like all spiritual gifts) are not permanent, personal possessions. Marriages end, and widows and widowers, now single, are also gifts of God to the church (my dad often referred to a group of widows he served as his “prayer warriors”).

When we are in a relationship with the Lord, we are able to find purpose and contentment in all the circumstances we face (excluding those that contradict God’s holiness), knowing that God, who is ever-faithful and full of grace, gives us all we need. Being content does not mean being free from unfulfilled desire. In Christ, all our desires are being redeemed, transformed and reordered. But as we look to Christ daily, and seek to serve others in his name, we find that his grace is indeed sufficient for the day. We are content in him and in being channels of his grace as members of his body, the church.

Note how Paul addresses his own singleness as a spiritual gift from God:

I wish that all of you were as I am. But each of you has your own gift [charismata] from God; one has this gift, another has that. Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I do (1 Corinthians 7:7-8).

Here Paul identifies singleness and marriage as God’s gifts. Given the circumstances of that time, Paul favored singleness, but he noted that both singleness and marriage bear witness to God’s purposes and faithfulness. Though careful not to denigrate marriage (as some in Corinth were doing), Paul wanted the church as a whole, and unmarried persons in particular, to understand the benefits of remaining single:

I would like you to be free from concern. An unmarried man is concerned about the Lord’s affairs—how he can please the Lord. But a married man is concerned about the affairs of this world—how he can please his wife—and his interests are divided. An unmarried woman or virgin is concerned about the Lord’s affairs: Her aim is to be devoted to the Lord in both body and spirit. But a married woman is concerned about the affairs of this world—how she can please her husband. I am saying this for your own good, not to restrict you, but that you may live in a right way in undivided devotion to the Lord (1 Corinthians 7:32-35).

In honoring marriage in the church today, we often forget (or even dismiss) what Paul says about singleness being a special gift from God. That is a mistake we need to avoid.

When Jesus, in Matthew 19, conversed with his disciples about marriage, divorce and singleness, he used the term εὐνοῦχος (eunoúxos), which figuratively means someone who voluntarily chooses a life of sexual abstinence (when used in the literal sense, the word refers to one who is castrated). This Greek term is translated as the English word eunuch, and refers to those who cannot produce children, as well as those who remain single due to life circumstances. Note this exhortation from Jesus:

Not everyone can receive this saying, but only those to whom it is given. For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it (Matthew 19:11-12 ESV).

Like Paul, Jesus viewed singleness as a gift—something that “given,” that some are able to “receive.” For Jesus, singleness is a gift that some in the body of Christ are able to receive for the sake of unencumbered service to the kingdom of God.

We’ve all witnessed the giftedness of those who, being single, are able to serve others, taking on extensive responsibilities in and outside the church because they don’t have the same responsibilities as those who are married and raising children. I’m not suggesting we take advantage of those who are single—far from it. My intent is to bring attention to the unique ways a single person can use his or her gifting to serve not themselves but serve God and his church. Such selfless service is not a natural occurrence (singles can be just as self-centered as marrieds!). Selfless giving comes from the Father who loves us and by his Spirit strengthens us and sets us free to up-build the body of Christ and bear faithful witness to the world.

I’ve been personally blessed by many adults who, remaining single, have dedicated their lives to serving others as prayer warriors and in countless other ways. We thank God for the gift of singleness, just as we thank him for the gift of marriage and the many other gifts by which he builds up the church for its ministry with Jesus to the world.

Praising God for his gifts,
Joseph Tkach

Dear Brothers and Sisters,

The Gospels indicate that Jesus focused much of his ministry on four groups: his inner circle of Peter, James and John; his 12 disciples; 70 other disciples; and large crowds. Jesus mentored the inner circle, taught and traveled with the 12 and 70, and taught and fed the crowds. Though he gave priority to the first two groups, he profoundly impacted all four. No matter the group’s size, Jesus masterfully ministered God’s love in ways that were life-transforming.

As pastoral leaders, we’re called to minister with Jesus to all sorts of groups in our world. With him we reach out to our inner circles of family and close friends, and to the church(es) we have been appointed to serve including the leadership teams and members. We also join Jesus in ministering to co-workers, neighbors and others people in the community at large. The challenges we face in these areas can leave us feeling inadequate, particularly as we compare ourselves with seemingly “successful” ministers. In conversations with GCI pastoral leaders, I often hear about these feelings. I’m sure most of us, at times, have wondered if we’re up to the tasks to which God has called us. If you wrestle with feelings of inadequacy, I hope this letter brings you some comfort and assurance.

Truth be told, when it comes to sharing in ministry with Jesus, we’re all inadequate for the task as Paul notes in 2 Corinthians 2:15-16 NASB. But sometimes an appropriate sense of inadequacy is unhelpfully inflamed by a faulty understanding of what constitutes “successful” ministry.

It’s easy to misunderstand the actual nature of Jesus’ ministry given the range of responses he personally elicited from those he ministered to. Though he was perfect, some considered Jesus’ ministry to be unsuccessful. Scripture also shows us that Jesus’ original disciples where not supermen. Like us, they needed love, relationships, food and shelter. As they ministered with Jesus, they often were misunderstood and made mistakes. Like us, they were on a journey of transformation and they encountered trials along the way. As a result, they often needed comfort and assurance just like we do. As a wise man once said: there is nothing new under the sun.

We learn a great deal by observing Jesus at work in his earthly ministry. He came to save the world, yet he did not meet all the needs of every person. On those occasions when Jesus did perform spectacular healings, his purpose was to declare the present and coming kingdom. For example, he healed a few lepers who came his way, but we don’t find him going into leper colonies to heal all who suffered. His strategy confused and even displeased some people, including some of his disciples.

You’ll recall the story of Martha, Mary and their brother Lazarus. Though they were close friends, Jesus did not rush to their side when he learned that Lazarus was sick and near death. In fact, Jesus stayed put for two days before going to them. And then when he told his disciples that it was time to make a “pastoral visit,” they warned Jesus of the dangers: “Rabbi,” they said, “a short while ago the Jews there tried to stone you, and yet you are going back?” (John 11:8). Jesus replied by explaining his reason for now going: “Our friend Lazarus has fallen asleep; but I am going there to wake him up” (John 11:11).

As often happened, the disciples misunderstood Jesus: “‘Lord, if he sleeps, he will get better.’ Jesus had been speaking of his death, but his disciples thought he meant natural sleep. So then he told them plainly, ‘Lazarus is dead, and for your sake I am glad I was not there, so that you may believe. But let us go to him'” (John 11:12-15). Stirred to action by Jesus’ comments, the now gung-ho disciples expressed their willingness to risk their lives to travel with Jesus: “Thomas…said to the rest of the disciples, ‘Let us also go, that we may die with him'” (John 11:16).

Lazarus had been dead at least four days when Jesus and his disciples arrived (John 11:17). Martha expressed her disappointment with Jesus by saying: “If you had been here, my brother would not have died. But I know that even now God will give you whatever you ask” (John 11:21-22). Even when Jesus explained, “Your brother will rise again” (John 11:23), Martha heard it as a reference to the resurrection at the last day. Mary too was disappointed with Jesus: “When Mary reached the place where Jesus was and saw him, she fell at his feet and said, ‘Lord, if you had been here, my brother would not have died'” (John 11:32).

I find comfort and assurance in this account in three ways. First, it assures me that Jesus truly is “the resurrection and the life” (John 11:25). It is greatly comforting to know that we have a never-ending, fully-conscious relationship with Jesus that transcends all trials, including death. Second, I’m comforted knowing that Jesus did not judge his friends for being disappointed with him. Third, I’m assured that Jesus often has in his mind a bigger picture than the one I’m able to see. That’s why I trust in and rely upon him. I’m sure you do as well.

In his earthly ministry, Jesus (in his humanity) faced the same limits of time, space and energy that we do. As a result, the way he ministered to his inner circle was different than the way he ministered to the crowds. Jesus had to prioritize his time, and he took time away from the demands of ministry to rest. As sometimes happens to us, Jesus faced people who were disappointed with his ministry, and he did not persuade or win over everyone he spoke with. In fact, Jesus, the very love of God in person, had some bitter enemies. I find comfort and assurance in knowing these things—I hope you do too.

The hard reality is this: faithful ministry does not always produce the outcomes we desire. Not all ministry leads to “success,” as some define it. But our calling is not to look to what others are doing, nor to what we believe we aren’t doing as well as we think we should. Instead, we look to Jesus (Hebrews 12:2), understanding that his ministry is ours and our ministry is his. We trust him, knowing he continues to be faithful as we seek to share, by grace, in what he is doing. In that sharing we will, of course, be imperfect—we’ll continue to need to learn and grow as Jesus, by the Spirit, equips, guides and transforms us.

As I think about who Jesus is, about what he has and is doing, and about our calling to share in ministry with him, I find both comfort and assurance. I hope you do too.

Thanking God for you and for your faithful ministry in the Lord,

Joseph Tkach

Dear Brothers and Sisters,

I’m sure you’ve heard of carbo-loading. The term typically refers to a strategy used by athletes to minimize fatigue when competing in events (like marathons) that require great endurance. The strategy involves eating large amounts of carbohydrates prior to the event. Through digestion, the carbs consumed are converted into glycogen (a form of sugar), which enters the cells of the body through the bloodstream. Excess glycogen is stored in the liver and muscles for future use.

In reading about carbo-loading, it occurred to me that, spiritually speaking, Jesus, “the bread of life,” is our “cosmic carbohydrate.” As we “feed” on him, we are delivered from the spiritual fatigue so often encountered in the race of life. Jesus imparts this grace by sharing with us his own glorified humanity. Because he never leaves or forsakes us, he is always there to meet our deepest need.

Though Jesus fed the multitudes with physical food (loaves and fishes), his greatest desire is to feed us spiritually. Jesus wants us to know him not only as the source of physical food, but also (and most importantly) as the source of our spiritual sustenance. Jesus put it this way: “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (John 6:35 ESV).

Just as physical bread nourishes our bodies, Jesus, the bread of life, nourishes our souls by imparting to us the spiritual energy needed for right relationships with God and each other. Jesus feeds those who are needy and helpless then invites them to join him in feeding others, pointing them to the true bread of life. As Sri Lankan missionary, D. T. Niles, famously said, “Evangelism is one beggar telling another beggar where to find bread.”

Following his resurrection, Jesus met with Peter and commanded him to “Feed my sheep” (John 21:15-17). Peter obeyed that command, and understanding that Jesus himself is the nourishment the sheep need, he wrote this to Christians scattered throughout Asia Minor:

Put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation—if indeed you have tasted that the Lord is good. (1 Peter 2:1-3 ESV, italics added)

In writing this, Peter likely had in mind the words of the psalmist: “Taste and see that the Lord is good; blessed is the one who takes refuge in him” (Psalm 34:8).

Of course, we all need physical food—we’d die without it. But our dependency on physical food should remind us of our even greater need for spiritual food—for Jesus, the true bread of life. The Son of God who created us and became incarnate in Jesus, now, through the Spirit, sustains us. And so we depend on Jesus—by the Spirit we feed on him. We do so through spiritual practices such as worship, prayer and Bible Study. In these and other ways, Jesus feeds us from the inside out, blessing us and enabling us to bless others by passing on what we have received—things like love, forgiveness, hope, encouragement, appreciation, faithfulness in relationships, and our material possessions.

Just as a gourmet chef provides the best physical food to nourish our bodies, so Jesus, our Creator and Sustainer, provides the best spiritual food to nourish our souls. Because Jesus knows and loves us as individuals, the way he feeds you may be a bit different than the way he feeds me and others. He feeds us with his life and love in ways that are best for each of us. That’s how much Jesus loves us all.

Speaking of Jesus’ love, I’m sure we’ve all heard the children’s song, “Jesus Loves Me (This I Know)” (it may be a children’s song, but I find that adults love it too!). Here’s an equally comforting phrase someone should put to song: “Jesus Knows Me This I Love.” Jesus knows you intimately. He knows who you are, and knows your deepest needs. This is so because, by the Spirit, he lives within us, and as we feed on him, he becomes for us life-giving “cosmic carbohydrate.” Now there’s a good reason to practice carbo-loading, don’t you think?

Feeding with you on the bread of life,
Joseph Tkach

PS: I greatly enjoyed my recent visit to the GCI congregation in Winnipeg, Manitoba, Canada, where I joined in celebrating their 50th anniversary. Pastor Alan Redmond and his wife Carolyn were perfect hosts to us and about 190 others in attendance, including Canadian national ministry leader Gary Moore and his wife Wendy who updated us on Canadian church missions. The worship and fellowship (pictured left and right, below) were wonderful and the food (at center) was fantastic! It was a personal treat to eat the delicious homemade peroghis for lunch (talk about carbo-loading!).

Dear Brothers and Sisters,

I’ve always been delighted by the cool gadgets displayed in Star Trek since it began in 1966. Today, some of those gadgets are part of our everyday lives—things like cell phones, voice recognition software, translators, medical sensors, wireless door openers, video conferencing, holograms, 3-D printers, and hydro-spray injectors. Many of us “trekkers” wish someone would invent a transporter to beam us from one location to another. That would do away with the need for long airplane and automobile rides!

The Guinness Book of Answers notes that the vast majority of scientific inventions originated in Europe, the UK and the USA. Many of these have been listed on the Eupedia website. Though some people view technology as “a tool of the devil,” the truth is that many of the advances in technology resulted from the work of scientists holding a Christian worldview—men like Copernicus, Galileo, Kepler, Newton and Pasteur. These men dedicated their lives to studying what they considered to be God’s handiwork and the fruit of their labors have assisted all humanity, including the work of the church in advancing its mission (think of such technologies as the printing press, rapid travel and mass media).

Despite the widely-held myth that Christianity and science are hopelessly at odds, the facts say otherwise. In his 1925 lectures, English mathematician and philosopher Alfred North Whitehead pointed out that Christianity is “the mother of science because of the insistence on the rationality of God.” The basis of modern physics was established by such Christians as Newton, Gauss, Faraday, Maxwell, and Lord Kelvin, to name a few. God who created everything that science studies, gave humanity the ability to understand what he created.

Instead of a conflict between Christianity and science, what actually exists is a conflict between opposing worldviews. A prime example is the conflict between a biblical worldview and one known as “Greek philosophical dualism.” This form of dualism, which reaches as far back as Plato and Aristotle, posits two spheres of reality—a transcendent sphere that is impersonal, unreachable and unknowable; and a human sphere that is finite and temporary (and thus has no future). By New Testament times, this worldview posited the separation of mind from body, and the spiritual (which is good) from the material (which is evil). The human sphere of material things was seen as a “prison house” of the soul with human persons regarded ultimately as unreal. Temporary individual souls would be released at death to be absorbed back into the impersonal transcendent sphere. Within this dualistic worldview there is no place for a personal God, and if there were a God who “lives” in the transcendent realm, he certainly would have nothing directly to do with the human/material realm, much less becoming incarnate in that realm in order to provide salvation for humanity.

In the time of the New Testament and beyond, biblical Christianity directly challenged Greek philosophical dualism by pointing to the God revealed in Jesus Christ who is Creator, Sustainer and Redeemer of the entire cosmos. Nevertheless, dualism flourishes in our day, positing a gap between God and creation assumed to be unbridgeable even by God himself. It asserts that God cannot be known, or could not come to us in person to reveal himself in human form—not even in the person of Jesus.

Unfortunately, and especially since Darwin, some scientists, embracing the ungrounded philosophical assumptions of this dualism, have declared that only empirical truths of material things can be truly known. That is quite ironic, because in making that declaration they rely on philosophical assumptions that have no empirical proof. Whether individual scientists believe it or not, the scientific method itself depends on God. Science and technology are based on a real, ordered, and amazingly stable, rational (knowable) cosmos. Science and technology wouldn’t even be possible without these predictable realities. Said another way, scientific discovery and the technologies that result are possible only because scientists have faith that there are rational, reliable laws in operation that are constant and discoverable, and that the human mind is capable of actually knowing things that are external to that mind.

Scientists do not make the laws of nature—rather they are able to discover those laws because there is a real, rational, interactive dynamic at work in the universe. The Christian worldview can identify who made those laws of nature, and as Christians, we know there is more than just natural law. Our theology of nature gives us good reasons to study and learn about God’s creation by honest experimentation. That theology explains why scientists, inventors and entrepreneurs discover new ways to do new things, resulting in the amazing technologies that intrigue and benefit us. The complex and dynamic laws of nature that scientists discover and depend upon for their methodical exploration are part of God’s trinitarian, creative and sustaining plan: from the Father, spoken through the Son (the living Word), in the power and breath of the Holy Spirit.

I’m reminded here of what the apostle Paul wrote to the churches in Rome: “[God’s] invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made” (Romans 1:20 ESV). God is immaterial (spiritual, not physical), invisible, powerful and transcendent over his creation. Nevertheless, his fingerprints, so to speak, are all over that creation. We see this in the complex genetic code in DNA and the way the atomic structure behaves. It is from the created world that all technology is born. As Paul states, there simply is no justifiable reason to outright deny the existence of a creator God. To the contrary, there is every reason to consider the claims of Jesus preserved in Holy Scripture and declared by the Church that God is Creator, Reconciler and Redeemer.

While it certainly is true that science and technology have been used for horrific evil, it is also true that they have been used for great good. The behaviors and motives of the users are the deciding factor. On the side of what is good, our own denomination uses computer technology to multiply our effectiveness in spreading the good news of Jesus to the world. Our GCI.org website gets thousands of pageviews daily from hundreds of visitors. Every week, we receive emails from independent churches and students of Scripture who say they’ve been greatly helped by what they find on our website. (For a good use of computer technology, see “How technology enhances prayer” under the Church Development heading at left, above).

Some warn against the continued expansion of certain technologies. Atheist-leaning physicist and cosmologist, Stephen Hawking, warned that robots powered by artificial intelligence could overtake humans in the next 100 years, going so far as to say, “The development of full artificial intelligence could spell the end of the human race.” Steve Wozniak who co-founded Apple, made a similar comment: “Computers are going to take over from humans, no question. If we build these devices to take care of everything for us, eventually they’ll think faster than us and they’ll get rid of the slow humans to run companies more efficiently.” Personally, I think we’re a long way away from inventing a robot that becomes self-aware enough to cast its human operators aside and take over the world!

I was gratified to see in a current sci-fi series an advanced robot that prays to God. That reminds me of the declaration in Psalm 148 that even inanimate objects like mountains and hills raise their voices in praise to God. Speaking of praising God, I recommend The Joyful Christian, a compilation of quotations from C.S. Lewis showing his deep appreciation for praising God for all things. I join him in that praise by thanking God for his gifts of science and technology—gifts that point to the wonderfully creative and inventive spirit that God has given humankind. May we always use these gifts for God’s glory.

Praising God with you,

Joseph Tkach

Dear Brothers and Sisters,

“Can I have a word with you in private?”

If I were to ask you that question, you’d know I have something important to say, and you’d want to learn more. When asked in a movie or TV show, that question typically indicates a plot turn as suspense mounts. Words are powerful. As the proverb says, “A word fitly spoken is like apples of gold in a setting of silver” (Proverbs 25:11 ESV).

Yes, affirming and encouraging words uplift, but negative words tear down. I remember a conversation I had with a classmate who always seemed to be in trouble. She lamented, “It doesn’t matter what I say or do, people are down on me. What’s the use?” At the time I thought of Ephesians 4:29: “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.” I prayed those closest to her would let her know she is valued and loved.

People often use many words to say very little. A case in point is the recent debate of Republican candidates for U.S. president. Each had 60 seconds to answer a specific question, and the others had 30 seconds to dispute that answer. As I heard the questions, answers and disputes, I wondered how anyone could possibly determine what is true. After each candidate proclaimed how he or she would “fix” the country, leading it back to a safe and secure place, the others proclaimed why that plan will not work. A lot of words were spoken, many promises made, and our problems as a society continue.

Words, of course, convey ideas. Sometimes lots of words are used to convey the most trivial ideas. In 1945 the U.S. Department of Agriculture used 26,000 words to set standards for grading cabbage! In contrast, few words were needed to convey these profound ideas:

• Pythagoras’ Theorem: ………………………………….24 words
• Lord’s Prayer: ……………………………………………….66 words
• Archimedes’ Principle: ………………………………….67 words
• Ten Commandments:……………………………………179 words
• Gettysburg Address:……………………………………..286 words
• U.S. Declaration of Independence: ………………1,300 words
• U.S. Constitution with 27 Amendments: …….7,818 words

Though human words can’t solve our problems, we know a divine Word who can and does—the Living Word of God, the Logos (spokesman or speech of God), who became incarnate for us in the person of Jesus. Because Jesus Christ is the full and final revelation of God to us, we can, without reservation or doubt, place our trust in him. In his divine freedom, the Living Word of God came to humanity as a human being to challenge every idea we possess about everything. Jesus, through his life, ministry, death, resurrection and ascension, personally fulfilled ancient Israel’s covenant, represented us before the Father, and sends the Holy Spirit to indwell us. As the God-man he continues to be the Word of God with us and for us.

Although it cannot capture all that Jesus Christ is, the written word of God (which we refer to as the Bible), faithfully directs us to the Living Word of God. The Bible must never be separated from the person of Jesus who appointed and authorized those who preached and wrote about him and his gospel and continues to speak in and through Scripture by the Holy Spirit, who he sends to his people. In that way, the Bible is and remains his word. We do not worship the Bible, but we do worship the One it uniquely, authoritatively and infallibly points to. As the church, it is our calling to proclaim the Living Word of God, and we do so by teaching the written word of God (note here the three-in-one aspect of God’s Word: Jesus, Scripture and the proclamation of the church).

Though I don’t place my trust and hope in the words of politicians, I do trust Jesus, the Living Word of God. He is our hope of a new day that has come, and one day will come in all its fullness. Though I’m discouraged by spoken and written words that misrepresent the Living Word of God, I’m never discouraged about who that Word is, and I’m constantly inspired in studying the written word that points me to him—to Jesus, the One who continually gives us assurance and hope.

Through Scripture, and by his Spirit, Jesus shows us a whole new way of seeing everything. It’s only through the Living Word of God that we have a rational basis to understand both the created order and our place of freedom within it. Jesus calls us to be a new creation and to participate in the unfolding of a new heaven and new earth. Whether we realize it or not, we live right now in the grace and truth of this Living Word, and when we embrace his unconditional love for us and all humanity, we will experience a new way of being and living—a way that lasts forever.

Grateful for the Word,

Joseph Tkach

PS: In thinking about various ways the gospel is being proclaimed in our world, I came across a tongue-in-cheek comparison (all in good fun, I hope you get a chuckle):

• Evangelical: God thinks you’re despicable. But Jesus loves you!
• Liberal Protestant: God thinks you’re wonderful. Here’s a crayon drawing I did earlier to show you.
• Progressive: I have not the faintest idea of what God, if there is a God, thinks about you. And if any of you disagrees with me, God thinks you’re an arrogant fundamentalist, and I agree.
• Roman Catholic: I know many different things that God thinks on various matters. Here are nine of them, in no particular order.
• Orthodox: We Orthodox are absolutely certain about what God thinks. But here instead is a story about something that happened to me the other day.
• Pentecostal: God doesn’t think, God feels. And how does God feel about you? Great!
• Presbyterian scholar: I—that is to say, myself, the ego, the first-person speaker whom Paul so poignantly yet so ambiguously names in Romans 7—know—meaning that I perceive it, not only by way of intellectual comprehension but as something that I grasp and apprehend with my whole being, in the way that “Adam knew Eve his wife” (Genesis 4:1 KJV)—what God thinks—that is to say, not just the content of the divine mind but the entire mode by which God apprehends created things, what one commentator has aptly called God’s “sapiential omniscience.”
• Itinerant evangelist: God is thinking about that ten dollar bill that you’ve got hidden in the bottom of your pocket.

Dear Brothers and Sisters,

My Dad’s sister, Aunt Lil, was the youngest of my grandparents’ daughters and the wife of my Uncle Art. I was in Aunt Lil’s home when she died. It brings tears to my eyes as I remember Art, a World War II veteran, holding Lil in his arms, crying and declaring over and over, “My dear wife, darling, honey! I miss you!” In the years that followed, Art told me that Lil’s death was on his mind every day. In his last years (he lived to age 86), he told me that all his friends were dying and funerals seemed a weekly occurrence. He said it felt like “dying daily.” The apostle Paul said something similar concerning the perils he faced in serving Christ: “I die every day!” (1 Corinthians 15:31 ESV).

Dying with Jesus is probably not our first thought each morning. Instead, we likely think about living with him. But, according to Paul, the two concepts aren’t so different: “I am crucified with Christ,” he wrote, “nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20 KJV).

Dying daily with Jesus

You likely know the Black-African spiritual, Were You There When They Crucified My Lord? The answer, of course, is yes we were. In fact, we all were, for when Jesus died, we all died with him. Though that idea seems nonsensical at first, it makes sense when we consider that all humanity can be included in the life of the One who created us. The truth of the gospel is that all people are included in Jesus’ substitutionary, representative humanity (Romans 5:12-17). That means we have a share in what Jesus did through his death to cleanse us from sin and conquer the grave, and what he did (and continues to do) through his life to grant us new life and eventual glory (Ephesians 2:6; Colossians 2:13; 3:1). Jesus’ story is our story, and as we embrace and live into that reality, we begin to experience all the benefits of what Jesus has done and is now doing on our behalf. Yes, we share the pain and sorrow of his crucifixion, but we also share the fruit of his faithful life leading to his resurrection and ascension to glory.

Several scriptures exhort us to take up our cross and die daily to self so we may live with Jesus and thus bear the fruit of his righteousness (see Mark 8:35; John 12:24; Romans 6:1-13; 1 Peter 2:24). Dying daily means putting to death the deeds of the flesh and plunging selfishness back into the grave. When I find myself taking offense, I try to remember that in Christ I died many years ago and thus words and individuals can’t hurt me anymore. Because Jesus died for me, I’m willing to die with him today and every day. That daily death to self and sin does not mean the end of my personality, but the beginning of becoming who God created me to be.

Living daily with Jesus: a journey of transformation

Only Christ has true life for us. Only his will for us leads to true freedom. Alive with Christ, we freely and gladly receive what he gives—no more and no less. Life in Christ means the transformation of the will and the heart that allows us to live and love as God intends for us. This transformation is a journey with Jesus by which, through the Spirit, we become more and more like Jesus. As I wrote last week, he gives us a new identity. Along the way, our old identity (in the first Adam) passes away while our new identity (in Christ, the last Adam), becomes more and more the defining reality of our lives.

These two identities (or natures) exist for a time side-by-side, competing for our time and affections. It’s often a struggle, but we have the responsibility to choose which nature we will follow: the old one with its lusts and pride that leads to destruction, or the new one with its self-sacrificial willingness to love and serve both God and people, leading to true, abundant life.

Christ promises to guide us on this journey, giving us strength to choose as he shares with us, through the Spirit, his own sanctification. We’ll find some sins easier to forsake than others (some are more enjoyable than others!). But all sin needs to go in order for us to enjoy fully the life that Jesus is sharing with us. Because he bought us with a price, our bodies are not our own—they belong to the One in whom and for whom we live.

Instead of doing what pleases us, in fellowship with Jesus we seek to do what pleases him. That leads us to discover that his way really is best. Amazingly, his way then becomes pleasing to us. This journey with Jesus involves thought and repentance, self-sacrifice and patience. It also involves yielding to Jesus who always is with us, living in us. As we do, we won’t instantly, or even gradually, become perfect. But we’ll journey forward, sharing Jesus’ abundant, new life as we go.

Notice this related instruction from Paul:

• We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life (Romans 6:4).
• Count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body…. Offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness (Romans 6:11-13).
• We are convinced that one died for all, and therefore all died. And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again (2 Corinthians 5:14-15).

It boils down to knowing who Jesus is—the truth that points to our own identity as God’s dearly loved children. No longer are we the old person we once were—our sins have been forgiven; that old person has died with Jesus. Now we are a new creation. Alive with Christ, sin has no power to force us to do its will. With Christ in us, we can choose to do what is right—what fits who we really are becoming.

We embrace this new identity as “slaves of righteousness” (Romans 6:18), obeying our Lord Jesus because we want to be with him and receive from him daily all he has to give us. We obey out of our trust or faith in him, and in his good purposes for us. No longer fearing condemnation (Romans 8:1), we aren’t afraid of God; we now see him as our perfect Father who loved us so much that he sent his Son to die for us. Because Christ now lives in us, his love for us and all people compels us to die daily so we can join him in his ongoing ministry of reconciliation (2 Corinthians 5:16-21).

Joining you in dying and living with Jesus,
Joseph Tkach

Dear Brothers and sisters,

Our increasingly secular, individualistic culture has lost sight of the truth that God gives us the precious gift of human identity. This loss leaves people to define their own identity. In doing so, instead of relying on widely agreed-upon values concerning life’s meaning, purpose and destiny, they rely on a secular “law” that values complete individual autonomy from God and people. Instead of producing freedom, this law produces slavery.

Because we are called to minister with Jesus within particular cultures, we must be aware of how culture shapes identity, and how the gospel testifies that the true identity of all people is found in Jesus. As Christians, we believe that the Son of God created us, became human, shared our life, died on our behalf, and now lives to help us, holding our future secure in his hands. This gospel truth is our primary frame of reference—our source of identity.

Sadly, the identity of many people is shaped not by the gospel but by such identity-forming cultural forces as media (including social media), advertising, education, entertainment, politics, technology and peer pressure. “Swimming” within this “cultural soup,” people come to believe they don’t need God—that they can be self-sufficient and make their own way. They learn to place their identity in their nationality, race, vocation, peer group, or hobby. And now many feel the need to place their identity in their sexual preferences (for more on that topic, click here or on the “LGBT issues” link above, left).

Into this “cultural soup” comes Jesus with a radical message of a new, transformed identity. That identity is not principally about human distinctions (Galatians 3:28), but who humans are, by grace, as God’s dearly loved children. Sadly, many people don’t know of this Christ-centered identity, largely because they hold false views about who God is. They’ve heard he’s like an angry, abusive parent out to punish his disobedient children. They’ve heard he’s so offended that he can’t stand to be in the presence of sinners and has plans to inflict pain on them forever and ever.

But all these views of God are wrong—they all suffer from a case of mistaken identity. God’s true identity is revealed to us in the person of Jesus Christ. In Jesus we see that God is willing to suffer for us, even die for us, so that we can live forever with him. In Jesus we see that though we all sin and fall short of perfection, God, in love, has done something about it.

People react to this truth about God in different ways. Some won’t accept it—they don’t think their sins are anywhere near bad enough to necessitate such sacrifice. Others know they’ve sinned, but believe the good they’ve done outweighs the bad. Others, painfully aware of their guilt, desperately try to earn their way back into God’s favor.

The good news is that God’s favor, as a loving Father, is already there for all people. Even when we were sinners (his enemies!) he loved us and sent his Son to die on our behalf and reconcile us to himself. That truth—the gospel—forms the basis for our true identity. Yes, we all are sinners, and no, we can’t change that, but God can and has. As his freely given gift, he sent his Son to live and die in our place so that we would be forgiven and raised with him to new life. And now in Jesus—in who he is, and what he has done—we are the dearly loved children of our heavenly Father. That is who we truly are. That is our true identity.

Over the centuries, followers of Jesus, embracing their true identity, have committed their lives to helping others come to know who they truly are in Christ. Paul described that gospel work this way: “My dear children, for whom I am again in the pains of childbirth until Christ is formed in you…” (Galatians 4:19). Paul’s work in Galatia, as elsewhere, was to help people know Christ and to have Christ formed within them—to understand their true identity and then have their lives transformed as they live into that identity (see Galatians 2:20 KJV).

As a church, our primary goal is to participate, as did Paul, in what Jesus is doing to help people come to know him and then to be transformed as Christ is formed within them (Romans 12:2). That journey of transformation is about having our identity formed in Christ rather than in the “cultural soup” that surrounds us. It means yielding to the Spirit of Christ as he shapes us into what he wants us to be, using the gifts he gives us to join in the work he is doing, being instruments of his righteousness and peace for the benefit of people who desperately need to know him and know who they truly are in him.

This journey of transformation happens neither by accident nor by force. At times the journey seems slow, but it’s real and leading to our glorification—the time when we’ll be conformed perfectly to Christ and thus live fully into our true identity in him (see Romans 8:29 and 1 John 3:2). On this journey, the Spirit leads us to turn away from all other sources of identity and give our lives to Christ daily, as he continues to shape us to be more and more like he is. Note how Paul describes the process:

• “You have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator” (Colossians 3:9-10).
• “Put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds, and to put on the new self, created to be like God in true righteousness and holiness” (Ephesians 4:22-24).

Out with the old identity—in with the new! Off with the way of sin—in with the way of Christ! As we surrender to Jesus, he gives us this new identity and way of being. It’s no pretense; no religious show—it’s reality, the gift of our true identity that gives us our meaning, our purpose, our security and our destiny. It’s a journey with daily challenges and joys. It’s about a life centered on Jesus, who not only shows us the Father, but shows us what we can become as we journey with him.

Our mission is to tell others this wonderful news—the simple (yet profound) truth that God who made us wants really good things for us. Even though we humans run from God, or act as if he’s not there, or refuse his help, God still loves us, still pursues us. He sent his Son, Jesus Christ, to become human with us, to speak our language, feel our pain, and take the sting of death upon himself removing all the barriers between us and God, giving us all our true identity as God’s dearly loved children.

Joined with you in living out our true identity in Christ,
Joseph Tkach

Dear Brothers and Sisters,

As a young teen I was seated in a movie theater when the power went out. The murmuring of the audience grew louder as each second in the dark passed. I found myself squinting, trying to see a way out when someone opened a door to the outside. Light poured into the theater and the murmuring, and my squinting, quickly ended.

Until faced with darkness, most of us take light for granted. But without light there is no sight. We see because light upon an object moves through space, where reaching our eyes it stimulates our optic nerves, producing a signal that our brains interpret as an object in space having a particular appearance, location and movement. Understanding the nature of light has been a challenge—early theories posited light as a particle, then a wave. Today, most physicists view light as both—a wave-particle. Note what Einstein wrote:

It seems as though we must use sometimes the one theory and sometimes the other, while at times we may use either. We are faced with a new kind of difficulty. We have two contradictory pictures of reality; separately neither of them fully explains the phenomena of light, but together they do.

An interesting aspect about the nature of light is how darkness has no power over it. While light dispels darkness, the reverse is not true. This phenomenon plays prominently in Scripture in pointing out the nature of God (light) and evil (darkness). Note what the apostle John wrote:

This is the message we have heard from him and declare to you: God is light; in him there is no darkness at all. If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin (1 John 1:5-7).

As noted by Thomas F. Torrance in his book The Trinitarian Faith, early church leader Athanasius, following the teachings of John and the other original apostles, used the metaphor of light and its radiance to speak about the nature of God revealed to us in Jesus Christ:

As light is never without its radiance, so the Father is never without his Son or without his Word. Moreover, just as light and radiance are one and are not alien to one another, so the Father and the Son are one and are not alien to one another but are of one and the same being. And just as God is eternal light, so the Son of God as eternal radiance of God is himself eternally light without beginning and without end (p. 121).

Athanasius was making a vital point that he and others codified in the Nicene Creed: Jesus Christ shares with the Father the one being (Greek=ousia) of God. Were that not so, it would have made no sense when Jesus proclaimed: “Anyone who has seen me has seen the Father” (John 14:9). As Torrance notes, if Jesus were not homoousios (of one ousia) with the Father (and thus fully God), we would not have in Jesus the full revelation of God. But as Jesus proclaimed, he truly is that revelation—to see him is to see the Father; to hear him is to hear the Father. Jesus Christ is the Son of the Father from his very being—that is, from his essential reality and nature. Torrance comments:

The Father/Son relation falls within the one being of God, the Father and the Son inhering and coexisting eternally, wholly and perfectly in one another. God is Father precisely as he is eternally the Father of the Son, and the Son is God of God precisely as he is eternally Son of the Father. There is perfect and eternal mutuality between the Father and the Son, without any “interval” in being, time or knowledge between them (The Trinitarian Faith, p. 119).

Because the Father and the Son are one in being, they also are one in doing (action). Notice what Torrance wrote about this in The Christian Doctrine of God:

There is an unbroken relation of Being and Action between the Son and the Father, and in Jesus Christ that relation has been embodied in our human existence once and for all. There is thus no God behind the back of Jesus Christ, but only this God whose face we see in the face of the Lord Jesus. There is no… dark inscrutable God, no arbitrary Deity of whom we can know nothing but before whom we can only tremble as our guilty conscience paints harsh streaks upon his face.

This understanding of the nature (being) of God, revealed to us in Jesus Christ, played a critical role in the process of officially determining the New Testament canon. A book was not considered for inclusion in the New Testament if it did not uphold the essential oneness of the Father and the Son. Thus this truth and reality served as a key hermeneutical principle by which the content of the New Testament was determined for the church.

Understanding that the Father and the Son (with the Spirit) are one in being and doing helps us understand the nature of grace. Grace is not a substance created by God to stand between God and humanity but, as Torrance notes, “the self-giving of God to us in his incarnate Son in whom the Gift and the Giver are indivisibly one God himself.” The content of God’s saving grace is a person, Jesus Christ, for it is in, through and by him that salvation occurs.

The triune God, who is eternal light, is the source of all “illumination,” both physically and spiritually. The Father who called light into existence, sent his Son to be the light of the world, and the Father and the Son send the Spirit to bring illumination to all people. Though God “lives in unapproachable light” (1 Timothy 6:16), he has revealed himself to us by his Spirit in the “face” of his incarnate Son, Jesus Christ (see 2 Corinthians 4:6). Even if we must, at first, squint to “see” this stunning light, those who embrace it soon find the darkness has been driven far away.

Basking in the light,
Joseph Tkach

PS. If you’d like to learn more about the incarnational Trinitarian roots of the Nicene Creed, go to http://thesurprisinggodblog.gci.org/p/nicene-creed.html where you’ll find an excellent article by Ted Johnston summarizing key points about the Creed from Torrance’s book The Trinitarian Faith.