“Why, the circle, whose centre is his meeting-house, and whose radius passes at its further extremity through the tenement of his most distant hearer—such a circle would comprehend, in Edinburgh, a population of fifty thousand, and in London, a population of half a million. There is no other way of addressing ourselves with effect to the moral cultivation of this stupendous domain, but by breaking it up into parishes, and each of its ministers going forth on the territorial principle, charged with the care and the cognizance of all its families—keeping up, by his varied attentions, the spiritual appetite where it exists, and reviving it when it has fallen into dormancy—sustaining, by the external appliance of his household visits and week-day ministrations, that will for religion, and for its services, which, when left to itself, is so miserably apt to wither into extinction—doing, on the large scale of a parish, all that a city missionary does on the smaller scale of a district” (Chalmers, Works 18:90).
In a couple of passages Paul seems to have colored the word “day” forming part of the phrase with the (not-purely chronological), but likewise physical-pictorial association of the element of “light.” “Light” belongs to the day as its characteristic, the opposite of the darkness that pertains to the night. Hence “the day of the Lord” can be visualized as a day of deliverance, joy and blessedness. There is perhaps no figure more pregnant in its religious associations than the figure of “light.” In the sphere of the emotions (no less than in that of the intellect for knowledge) it is made to render service as a physical analogon for spiritual rejoicing. The two main passages inviting to this, as at least a partial interpretation interwoven with the preceding usage, are Rom. 13:11–14 and 1 Thess. 5:1–8. According to the former the world-night is a time of wickedness, characterized, as the night-time in the pagan world usually is, by such things as revelling, drunkenness, chambering, wantonness, strife, jealousy, because the publicity inseparated from daylight holds these and other things under restraint, vs. 13. Moreover, for the wicked as well as the good, the night is the period of sleep, vs. 11. Of this world-night the Apostle further affirms the nearness of the end: it is far spent; the emergency, therefore, demands watchfulness (“waking out of sleep”) and abstinence from all forms of pagan immorality, through the consciousness of the imminence of the crisis: it is high time; salvation, eschatological salvation, is relatively at hand. Believers must put on the “armor of light,” vs. 12. Besides the usual warning attached to the thought of the approaching moment of the judgment, there is here an allusion to the ushering in of the future state as a state of light, and salvation, a day in the literal (not merely chronological) sense; the day has become a qualitative conception, by reason of its association with light; the word has received ethico-religious import bono sensu, it is a day and not a night. And, through its contrast with “the night which is far spent,” it has also ceased to be the mere marking of a point in the eschatological process; this day so quickly to ensue is quantitatively stretched out to a period of extended duration. As the night had a course of which a “being far spent” could be predicated, so the day has its extension and means more, to speak in terms of the same figure, than the break of day, or the morning.
Our family watched this with great edification some time back. God is even greater than unnatural affections, and He still makes trophies of rejects and outcasts. Not Reformed, but close enough for Reformed folk to appreciate. “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor. 6:9-11).
Many of us these days are noticing a lot of “noticing.” That is, more and more people—especially young men—are increasingly aware of the Jewish other. Podcast personalities and influencers have noticed the Jews and subjected them and the state of Israel to exponentially more criticism in the last few years than I’ve witnessed my whole life. And grand conspiracy theories about them, once the domain of fringe thinkers, seem to be going mainstream. Stock Jewish tropes are traded around and Jew banter abounds. It’s definitely in vogue, and a sign that you’re in the know and not a Boomer. And all this has found a place in Reformed circles.
Just how much the Jew-jokes and memes are serious can be hard to tell. We might write it off as boys being boys, blowing off steam, mimicking and one-upping their peers. I’m inclined to think at least some of it is benign; though I’ve seen a good amount of nasty stuff. And how much of the political commentary is more performative bluster or even profitable clickbait is also not obvious to me. There has always been demand for the provocative, and this kosher slab of red meat seems to be in high demand these days.
And yet, whether or not this is more of a fad, still I am rather concerned. I am noticing some things about this “noticing,” if you will, this new attitude to the Jews from the right that is unhealthy and far from God-honoring, though finding traction in our circles. Permit me to offer some perspective on this new trend, from a confessionally Presbyterian point of view.
This is the second episode of the West Port Experiment podcast. See the first here. I have completed the first ten episodes before releasing any to make sure I wasn’t overcommitting or underperforming. But I’m hoping that this podcast fills a niche in a crowded digital area. While this site’s theme is about “parish missions, the care of souls, and all things reformed,” the first season is dedicated specifically to the Scottish Presbyterian tradition to which my denomination is devoted. God willing, I’ll continue to focus mainly in this area. But if it continues, I may branch off into other related areas, especially my great interest in Thomas Chalmers and the theory of practice of parish missions.
For now, the episodes focus on a text or texts for discussion with various friends as conversation partners from within and beyond my presbytery. In this first season, we will be dealing with John Willison, Samuel Rutherford, Hugh Binning, Alexander Henderson, David Dickson & the Stewarton Revival, James Guthrie, and Thomas Boston. I hope to release them about once per month.
In this episode, Matthew Vogan and I discuss Samuel Rutherford’s Trial and Triumph of Faith (1645). You can listen to a number of the chapters recorded here. A PDF edition is available below, and Banner of Truth still publishes the book.
If you would like to be kept updated about WPE podcast releases, subscribe to this site at the right, just under the banner. If any links are broken, please drop me a note at michael@reformedparish.com.
[Instrumental music in podcast courtesy of Ernst Stolz.]
Most people are ashamed of the Gospel of Christ. The wise are ashamed of it, because it calls men to believe and not to argue; the great are ashamed of it, because it brings all into one body; the rich are ashamed of it, because it is to be had without money and without price; the gay are ashamed of it, because they fear it will destroy all their mirth; and so the good news of the glorious. Son of God having come into the world a surety for lost sinners, is despised, uncared for – men are ashamed of it. Who are not ashamed of it? A little company, those whose hearts the Spirit of God has touched. They were once like the world and of it, but He awakened them to see their sin and misery, and that Christ alone was a refuge, and now they cry, None but Christ, none but Christ! God forbid that I should glory save in the cross of Christ. He is precious to their heart; he lives there; he is often on their lips, he is praised in their family; they would fain pro claim him to all the world. They have felt in their own experience that the gospel is the power of God unto salvation, to the Jew first, and also to the Greek. Dear friends, is this your experience? Have you received the Gospel not in word only but in power? Has the power of God been put forth upon your soul along with the word ? Then this word is yours; I am not ashamed of the Gospel of Christ.
One peculiarity in this statement I wish you to notice.—He glories in the Gospel as the power of God unto salvation to the Jew first, from which I draw this Doctrine ,—That the Gospel should be preached first to the Jews.
Some of you may be aware that our congregation, the Presbyterian Reformed Church of Corbin City, New Jersey, is connected with a K-12 Christian school. Westminster Christian Academy provides area families with an affordable education and is committed to the Reformed faith as expressed in the Westminster Confession of Faith (1646). Several of our members are teachers, and we have a good number of students attending. At present, the school meets in a Presbyterian church in Ocean City. But as the Lord has blessed us with some means—and as our congregation is definitely in a growth mode with many young families having children—we would like to build or obtain a suitable property of our own to house the school.
At present, we are considering three options. First, we could demolish our present church building and build a larger school building with a chapel that would house our worship services. Then there is also an old municipal building up the road, which actually used to be the high school for Upper Township earlier in the 20th century. This is attractive for a number of reasons one of which is its close proximity to us. These two options could well be within our present financial capacities.
A third option, however, is about 30 minutes to the west of our church, in Port Norris. There is a very large school complex with many classrooms, kitchen facilities, and a full, rather new gym. The size is 53,000+ sf and sits on 8+ acres. The school district has closed it following consolidation. It is worth approximately $3.5 million, but the asking price is a quite low at $650,000 because the area has seen population and economic decline. That being said, many of us think the town has a future with its supply of more affordable housing; and some of our young families have already been looking to purchase in the area.
If we were to consider this school in Port Norris, we would really like to explore possible partners, whether investors, businesses, educational institutions, or non-profits. Even finding one or a few lesser partners in S. Jersey could help us lean towards a commitment to purchase the school as a possible multi-use facility. As it stands, WCA only holds classes three days a week from 8:00 a.m. to 12:00 p.m. And not only could the property be available around those hours, there are the weekends and the entire summer where we would not foresee WCA use.
Do you have any ideas? Or can you think of other leads, contacts who may be interested in some way? Please share or drop us a note at michael@reformedparish.com.
Some videos I’ve watched in the recent month. The ones with Tom Holland are intriguing, at the very least as an illustration of the persuasive power of Christianity on the modern mind short of regeneration. May the Lord grant academics like Holland not just to be “near” the Kingdom or “almost a Christian,” but inside it and altogether Christian!
And as always, “standard caveats.” I read and watch a wide range of things, some of which I do not agree with in whole or in part. I do commend everyone to “test the spirits.” And even the most mature of Christians should ever be vigilant, knowing that our Enemy is ever on the ready to draw us away.
Thomas Boston: “Indeed, it is clear that the ministers of the gospel may sometimes work with their hands for their maintenance, either when the iniquity of the times in which they live does not allow them what may be needed for their maintenance, or when taking it will hinder the propagation of the gospel, as is clear by the practice of the apostle Paul.”
I just launched a bilingual study (and Spanish-immersion experience for myself!) in 1 Samuel with my good friend, Pr. Lucrecio Muñoz of Iglesia Buenas Nuevas in EHT. Using the RV-SBT 2023 for Spanish and a somewhat modernized version of the AV (KJV) for the English readings. God willing, installments will premier weekly for the foreseeable future at 4:00 p.m. Eastern every Lord’s day (Sunday). See all Reformed Parish videos on our YouTube channel.
West Port Experiment 