Tough Questions

Was Jesus in the tomb for three literal days and nights?

Rev Charlie (February 2026)

In Matthew 12, the Pharisees demand a sign from Jesus, and he responds with the following words:

“A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.” (Matthew 12: 39-40)

Many have noted that Jesus appears to be saying he would be in the tomb for three literal days (i.e., 72 hours), which seems at odds with the gospel timeline, from Friday afternoon until early Sunday morning. However, this perceived discrepancy is easily explained.

There are two possible explanations. The first is that Jesus really did mean three literal days and nights. If so, he must have been crucified earlier than Friday, since all four gospels state that he rose early on the first day of the week, which for Jews is Sunday. We also know that Jesus was crucified on the day before Shabbat (the Sabbath), which falls on Saturday. This explains the urgency to have him executed and buried before sundown, when Shabbat began.

However, Jewish festival days can also be considered Shabbat, including the day after Passover begins (Lev. 23:5–7). Because Passover always starts on the night of a full moon, its date shifts from year to year. Thus, if Jesus was crucified in AD 31, when Passover fell on a Wednesday and the following day was a festival Shabbat, there would be enough time for him to have been in the tomb for three literal days and nights.

Though plausible, I think the foregoing explanation unlikely, for the simple reason that Jesus’ reference to “three days and three nights” need not be taken literally. It was a Jewish idiom in which any part of a day could count as a full day and night. In the same way, someone in our culture might say, “I’ve been working day and night,” without meaning that they have literally worked through the night.

It is also worth noting that Jesus uses other expressions in Matthew 12 that we would not take literally, for example, his reference to being “in the heart of the earth.” His tomb was almost certainly an above‑ground chamber cut into the rock, which, even with the most generous interpretation, hardly qualifies as “the heart of the earth.”

 The point of Jesus’ reference to Jonah, in response to the demand for a sign, was not to specify the exact number of hours he would spend in the tomb. Rather, it was to foretell his death and resurrection and the decisive evidence these events would provide about his identity. This is probably why Jesus makes no mention of any timescale in the parallel account in Luke’s gospel.  Moreover, on all the other occasions that Jesus mentions the period of his death, he states, in various forms, three days (see, Jn 2: 19; Mk. 8: 31; Lk. 24: 46).

Whilst it is possible, albeit with some creative licence, to harmonise Jesus’ statement in Matthew 12 with the gospel accounts of his death and resurrection, it is probably unnecessary. By Jewish reckoning, Jesus was in the tomb for three days. Since Jewish days begin at sunset, he could have been buried at 5:00 pm on Friday and raised at 7:00 pm on Saturday, and this would still be counted as three days.

Regardless of one’s conclusions from the foregoing analysis, the overwhelming testimony of all four gospels is that Jesus was crucified, died, was buried, and on the third day rose from the dead in the most literal sense. This is the good news that we will be focussed on and preparing to celebrate during the forthcoming season of Lent.

Tough Questions

Do Church Buildings Matter?

Rev Charlie (December 2025)

The Church, and the Catholic Church in particular, often faces fierce criticism for its opulent buildings. Are such places of worship truly necessary, or should the Church focus its resources elsewhere?

With so much poverty in the world, it is easy to accuse the Church of wasting money on expensive buildings rather than caring for the poor. At first glance, this seems reasonable, yet the reality is more complex.

Extravagance in worship (including places of worship), is not frowned upon in the Bible.  In the Old Testament, God gave precise instructions for the building of the tabernacle and later for the temple in Jerusalem, which was very lavish indeed.  In the Gospel of Matthew, when a woman poured a jar of expensive perfume over Jesus’ head, the disciples were indignant.  “The perfume could have been sold and the money given to the poor,” they exclaimed.  Whereupon Jesus said, “Why are you bothering this woman? She has done a beautiful thing to me. The poor you will always have with you, but you will not always have me.” (Matt. 26: 6-13) It would seem that extravagance is not necessarily a bad thing when the purpose is to honour and glorify Jesus. 

Of course, it would be a travesty if the Church neglected the needy in favour of buildings, but that is rarely the case.  For example, the Catholic Church is the number one charitable organisation in the world, and in Australia it remains the largest non-governmental provider of education and medical care.

I suspect that most Christians today would agree that there is no imperative to build in the opulent styles of the past, however, there is still something to be said for beauty and craftmanship.  Every church must prayerfully discern how to balance its resources, just as individual Christians weigh how much to spend on their homes and how much to give away.  Finding that balance is, in a sense, subjective though it should always be prayerful and Spirit-led.

A common misconception is to conflate the Church with its buildings.  The Church is the sum of all Christians who have ever lived and will ever live, as well as those who were saved by Jesus, even before he came into the world.  The Church’s existence is not dependent on its buildings; indeed, it thrived for at least two hundred years without them.  However, church buildings facilitate worship and ministry, providing many benefits not only to congregations but also to the wider community.

St. Andrew’s Springfield, where I serve, currently meets at The Springfield Anglican College.  After much prayer and consideration, the Parish Council has begun exploring the possibility of building our own church. Such an endeavour could be viewed as extravagant, since we already have a meeting place, but there are compelling reasons:

·       We are rapidly outgrowing our current space.

·       School facilities are only available outside school hours, limiting ministry.

·       A dedicated building fosters belonging, ownership, and deeper commitment.

·       A permanent presence signals long-term ministry to the community and strengthens our legacy.

Church buildings are not ends in themselves. What matters is gathering God’s people for worship and serving the community. Do church buildings matter? Yes, because they enable ministry and help expand God’s kingdom. Must they be beautiful? Not necessarily, but something done well for the glory of God is never a waste of resources. 

Tough Questions

How has Individualism Impacted Society and the Church?

Rev Charlie (November 2025)

Ever since humanity grasped at autonomy in the Garden, human beings have been inherently sinful and, by extension, selfish. Augustine of Hippo famously referred to the human condition as ‘incurvatus in se’, meaning ‘curved inward on oneself.’  However, for most of human history, an individual’s cooperation with the clan, tribe or kinship group has been essential for survival.  The concept of the individual was not embedded in ancient cultures as in modern Western society; and a person’s “identity” would have derived from their relationship to others.  Today, in the West, we cherish our right to autonomy, independence, self-expression and personal agency above all else.  In short, we are wedded to individualism.  We are a society that tends towards the ‘me’ rather than the ‘we’.

The question of how we got from there to here is a hugely complicated subject, and not the purpose of this article.  Suffice to say that Christianity, the scientific revolution, political and economic changes, the sexual revolution, and modern technological advancements have all had a part to play in leading us to a hyper-individualised society.  Consequently, families are crumbling, commitment of any sort is waning, and face-to-face communication is declining. Parallelly, loneliness, mental ill-health, and depression are on the rise.

The problem is not that we see ourselves as individuals, rather that we have taken it to the extreme.  From the outset, the Bible makes it clear that we matter as individuals.  Each one of us has been made in the image of God, who has a purpose and a plan for our lives.  One of the fundamental assumptions of Western civilization is that the poor, powerless, uneducated person is worth something; a concept that is rooted in Christianity.  Your value is what you are worth to God, and in God’s eyes you are infinitely valuable.  We must be careful not to throw the baby out with the bathwater.

That having been said, the Bible makes it equally clear that God never intended us to be independent.  Rather he has created us to be dependent on him and interdependent on one another.  Paul’s teaching about the ‘body of Christ’ demonstrates this particularly clearly:

For just as each of us has one body with many members, and these members do not all have the same function, so in Christ we, though many, form one body, and each member belongs to all the others. (Romans 12: 4-5)

One of the most pernicious heresies of our day has to do with the idea that we can have a ‘private faith’ disconnected from the Church.  But a Christian who wilfully separates himself from the Church has effectively dismembered the body of Christ, to his own detriment and that of the Church.  As an individual one might ask, ‘what can the Church do for me?’, but a follower of Jesus will ask, ‘how can I serve Jesus and his Church?’  Christianity places tremendous value on the individual, whilst excluding individualism.

Broadly speaking, the world has three possible responses to the matter at hand.  The first is to embrace individualism; but this has led to the erosion of vital social structures, such as the family and the Church.  The second response is to go in the opposite direction, which generally means a move towards communism (or some other form of autocratic government).  Whenever this has been tried, individuals have been reduced to dispensable cogs in a very large machine.  The third response, and one that is currently being trialled in the West, is to form clans or tribes based on political affiliation, gender, sexual orientation, race, and so on.  This has proved extremely divisive and has led to the rapid polarisation of our society.

Christianity offers us a better way.  A way that enables us to value all individuals equally and celebrate their unique gifts and talents, whilst being part of Christ’s body (his physical presence on earth), and experiencing the unparalleled unity of the Holy Spirit.

For many, the idea of surrendering their life to Jesus is frightening and feels somewhat oppressive, yet that is the only way to discover one’s true identity and experience genuine freedom.  A life curved in on itself can only be remedied through repentance (turning away from all that is wrong), faith in Jesus, and imitation of his character.

During the last supper Jesus told his disciples: “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.” (John 13: 34-35)

The next day Jesus ‘bore our sins in his body on the cross’.  To love as Jesus loved is to lay down one’s life for the other.  We cannot love perfectly as Jesus did, but that is the kind of love we aspire to, and with the help of the Holy Spirit, we can move steadily closer to it.

There is no doubt that individualism is hurting our society, and to some extent the Church.  The remedy is to reject the idolatry of self-worship in favour of worshipping Jesus; the only one who can teach us how to live well in his world.

Tough Questions

Is Christian Persecution on the Rise?

Rev Charlie (October 2025)

For many, the words, ‘Christian persecution’ evoke images of first century Christians being fed to ‘the lions’ under Nero, the fifth Emperor of Rome.  However, more Christians were murdered for their faith in the twentieth century than in all the previous centuries combined, and global levels of persecution continue to rise today.  In 2019, a report by the then British Foreign Secretary, Jeremy Hunt, stated that “the persecution of Christians in parts of the world is at near genocide levels.”  According to ‘Open Doors’, today, more than 380 million Christians worldwide suffer high levels of persecution and discrimination for their faith.  Christians are by far the world’s most persecuted group.

The high levels of violence against Christians is a hugely underreported phenomenon.  For example, in February of this year, in the Democratic Republic of Congo (DRC), at least seventy Christian men, women and children were rounded up into their local church and massacred with machetes and hammers. The perpetrators were the so called ‘Allied Democratic Forces’, who have strong links to Islamic State (IS).  This atrocity was barely reported by Western media.  Likewise, on the 8th of September 2025 (less than a month ago, at the time of writing), at least one hundred Christians were massacred and a further one hundred kidnapped by the same group in the DRC.  Again, this monstrous attack on Christians has gone largely unnoticed by the Western world.

So, why do Christians face such high levels of persecution?  In answering that question it would be easy to focus on religious, political and sociological factors, however, there is one overarching reason from which all other possible explanations spring; namely, the world is in rebellion against God.

Jesus, who was and is God, came into the world and lived a perfect life.  He was loved personified, and he brought a message of tremendous hope to broken humanity.  The world’s response was to crucify him.  But Jesus knew this would happen; indeed, it is the very reason he came.  He also knew that his followers would face persecution, and he told his disciples as much, saying:

“If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. […] If they persecuted me, they will persecute you also.” (John 15: 18-20)

If we make a stand for Jesus and his kingdom, we cannot expect to be popular.  Here in Australia, we are in the enviable position of being able to live out our faith without threat of serious persecution.  However, Western culture has in recent decades become more hostile towards Christianity.  We have all heard stories, at home and abroad, of nurses losing their jobs for praying with patients, street preachers arrested, employees reprimanded for the wearing of crosses, and even individuals being arrested for silently praying within a few hundred metres of an abortion clinic.  No megaphones, no shouting, no placards or billboards, no physical gestures of any kind, just an individual sitting on a bench, silently praying.  Whilst these injustices pale into insignificance compared to recent events in the DRC, it does perhaps indicate that future generations of Western Christians may not have it quite so easy.

Our response to the persecution of Christians is of great importance.  We must pray for our brothers and sisters in other parts of the world who face the most extreme forms of persecution, whilst doing all we can to shine a light on this routinely underreported issue.  When it comes to the sporadic unfair treatment of Christians in Western nations, we must be careful to respond with love, grace and forgiveness, whilst acknowledging that we still have an amazing opportunity to share the Gospel without fear of reprisals.  Whether or not this window of opportunity is closing remains to be seen.

Tough Questions

Is the main tenet of Christianity understood?

Rev Charlie (September 2025)

I recently saw a compilation of comments made by Donald Trump about salvation and it shocked me.  The comments were as follows:

2015 – In answer to the question, ‘Have you ever asked God for forgiveness’, Trump replied, ‘That’s a tough question.  I don’t think in terms of…  I’m a religious person – I’m not sure I have – I just want to try and do a better job from there.’

 2016 – In answer to the same question, Trump said, ‘I like to be good - I don’t like to ask for forgiveness – and I am good.  I don’t do a lot of things that are bad.  I try to do nothing that’s bad.’

2024 – When asked, ‘Do you believe in heaven?’, Trump responded, ‘I do. If I’m good I’m going to heaven – and if I’m bad, I’m going someplace else.’

2025 – ‘If I can save 7,000 people from being killed – I think that’s pretty… I want to try and get to heaven if possible.  I’m hearing I’m not doing well – I’m really at the bottom of the totem pole – but if I can get to heaven – this will be one of the reasons.’

I was shocked by these remarks because they demonstrate that Trump’s understanding of the Gospel is literally the opposite of what the Bible teaches.  I was astounded that the most powerful person alive (humanly speaking), surrounded by advisors, many of whom profess to be Christians, could have such an enormous misapprehension about the most important truth ever conveyed.

I was still musing on this when, during a conversion with someone who grew up in a Christian home, I broached the subject of his personal faith.  He said something along the lines of, ‘I understand the Christian message – that we must live a good life and do the right thing.’

The idea that we can earn a place in ‘heaven’ through our moral effort is ubiquitous, largely because it is taught, in one form or another, by nearly all the world’s religions.  However, this is not what Christianity teaches, though it would seem that many professing Christians believe that it does.

The Bible is very clear that there is nothing we can do to earn God’s love, approval, or forgiveness.  We can never be ‘good enough’ because the standard is perfection.  As is says in Romans 3: 10, ‘There is no one righteous, not even one.’  If we could earn our way to heaven by being good, Jesus would not have had to die.  But Jesus did die, and he did so to nullify the sins of all those who are willing to worship and follow him.

The problems of believing that we must earn our salvation are manifold.  For those who believe themselves to be ‘good’ in the truest sense of the word, it leads to pride and dispenses with the need for Jesus and his Church.  For those who acknowledge their failings, it leads to despair and makes them feel that they are not good enough to be part of the Church.  Moreover, the idea that one earns their place in heaven perpetuates doubt, fear and the pressure to perform.  When a person understands the Gospel and puts their faith in Jesus, they are freed from all of that.  What is more, they will be filled with the Holy Spirit who will help them to become more like Jesus, who is the only perfect person who ever lived.

Whether or not Trump saves 7,000 people from being killed will have no bearing on his standing before God.  If only someone would tell him that.  If only the Church could do a better job of articulating its faith.

 For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— not by works, so that no one can boast.

(Ephesians 2: 8-9)

Tough Questions

Did God Command Genocide?

Rev Charlie (August 2025)

Introduction

Some of the most challenging passages in the Bible appear in the books of Deuteronomy and Joshua. These texts describe God commanding the Israelites to destroy the Canaanites and other nations inhabiting the land promised to His people. One example is found in Deuteronomy 20:16: “However, in the cities of the nations the Lord your God is giving you as an inheritance, do not leave alive anything that breathes.”  How does one reconcile texts like this with a God of love, compassion and mercy?

There are three main approaches: to dismiss the texts altogether, to emphasise their interpretation, or to take them at face value.

Dismissing the texts

Christians throughout the ages have struggled with these passages and have come to many different conclusions.  One approach has been to regard these writings as merely reflecting the barbarism that was prevalent in the ancient world, and therefore not inspired by God.  However, it is hard to reconcile this view with an understanding that all scripture is ‘God-breathed’.

Emphasising interpretation

Many emphasise the need to understand the genre of these texts, suggesting that they are not to be interpreted literally.  Advocates of this approach posit that these accounts were written long after the events took place, in a style designed to underscore the importance of Israel having nothing to do with the surrounding nations. 

The word often used to denote destruction is the Hebrew word Herem (חֵרֶם), which has broader connotations to do with separation, consecration, or prohibition.  It is therefore possible that the injunction to completely destroy the Canaanites is more to do with Hebrew theology than actual warfare.

Moreover, many cite the use of hyperbole (or exaggeration).  In the same way that you might say of an opposing sports team, ‘We annihilated them!’, without meaning that you literally left them all dead on the sports field.  One commentator described this as, ‘exaggerated warfare rhetoric.’

The command to destroy the pagan nations does at times seem ambiguous, when viewed in the wider context of the conquest narratives. For instance, in Deuteronomy 7: 2, the Israelites are commanded to completely destroy these nations. Yet in the very next verse, they are prohibited from intermarrying with them—a command that seems redundant if those nations are truly meant to be annihilated.

Taking the texts at face value

As difficult as these texts might be, many prefer to take them at face value, believing that the commands to destroy the Canaanites are both literal and divine.

The texts emphasize that Israel's conquest of Canaan was not only about granting God's people a land of their own, but also about enacting God's judgment on the land's wicked inhabitants. Recent research outside the Bible has uncovered evidence of deeply disturbing practices, including bestiality and particularly horrific forms of child sacrifice.  Throughout scripture, God is consistently revealed as a just judge, who will not allow evil to prevail.  Notwithstanding, Genesis 15: 13-16 suggests that God waited four-hundred years, until the evil of the Canaanites was severe enough to warrant their total destruction.

Another reason, given in scripture for the destruction of the Canaanites is that, if left in situ, they would inevitably corrupt God’s people with their idolatry and other evil practices.  Sadly, that is exactly what happened.

Those who interpret the conquest of Canaan as a literal command from God stress that it was a unique event in salvation history - never to be repeated.  With the coming of Jesus, a new covenant was established; one that calls us, among other things, to love our enemies. Anyone who takes Jesus' teachings seriously could never justify a modern parallel to the actions depicted in the Old Testament conquest narratives.

Conclusion

The Old Testament must be read through the lens of Jesus, who is “the image of the invisible God.” If we want to understand what God is truly like, we must look to Jesus. His life, death, and resurrection reveal a God who not only judges and condemns evil, but also goes to extraordinary lengths to defeat it, and to offer us freedom from its grip.

Over the past 2,000 years, the Western world has been profoundly shaped by the teachings of Jesus. Ironically, it is Christianity itself that has led us to reject the kind of violent conquest once glorified by ancient civilizations.

It is entirely right to find the conquest of Canaan deeply troubling. War, in any form, is a horrific evil - a stark reflection of humanity's brokenness. As we wrestle with these difficult passages of Scripture, it is crucial to remember that God is both perfectly just and wholly loving, as revealed in the person of Jesus. In the end, no one will be able to say, “I have been treated unfairly.”

Tough Questions

Should Christians Engage in Politics?

Rev Charlie (July 2025)

An adage attributed to Mark Twain advises ‘never discuss religion or politics in polite company.’  But what happens when the two collide? Should Christians engage with politics, or steer clear altogether?

In the Western world, the political landscape is becoming increasingly polarised.  This is especially evident in the US, but also in Europe and here in Australia.  While political divisions are nothing new, they are growing deeper and more entrenched, with opposing sides becoming increasingly tribal and combative. A host of factors contribute to this trend: global instability, rapid cultural shifts, and the influence of social media, with its finely tuned algorithms serving up a constant stream of content designed to reinforce personal beliefs and demonise dissenting voices.

Across the Western world, cultural and political tensions have escalated into what many describe as a full-blown culture war between liberal and conservative ideologies.  Should Christians engage with any of this—and if so, how?

The reality is that meaningful change rarely happens without political engagement. However, Christians should be known first and foremost for proclaiming the Gospel and living out the values of Jesus' kingdom. Our ultimate loyalty is not to any political party, ideology, or cause—but to Jesus alone.

As Christians, we are called to align our lives with God’s will. As Paul writes in Ephesians 5:17, “Therefore do not be foolish, but understand what the Lord’s will is.” Our convictions should not be shaped by personal feelings (which are affected by our fallen nature), by cultural trends, or by the policies of any political party, but by the word of God.  Admittedly, there are questions of Biblical interpretation which go beyond the scope of this article, however, persuading believers to make the Bible their guiding light would be a very good place to start.

Many contemporary issues spark intense public debate; topics such as abortion, same-sex marriage, the Israel–Palestine conflict, and immigration, to name a few.  As followers of Christ, we have a responsibility to seek God’s perspective on these matters through Scripture.  Oftentimes, standing for God’s truth may invoke the ire of those on both sides of the political divide.

The danger comes when we align ourselves so closely with a political party, ideology, or side—left or right—that we begin to regard it as the infallible purveyor of truth and justice.  It is reasonable to vote for the party that we believe best reflects Christian values; however, we would be naïve to assume that any political party is fully aligned with the teachings of Christ.  From a kingdom perspective, all worldly governments are corrupt.

Micah 6:8 reminds us, “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” Our political views and the way we express them should be shaped by this call, and by the full witness of Scripture. In today’s political climate, it is more important than ever to be able to speak the truth with grace.  Moreover, instead of slandering or demonising those who hold different opinions, we are called to pray for them, in the hope that God might open their eyes to the life-giving truth of the Gospel.

In Australia, we are required by law to vote.  In the run up to an election, it would be wise to avoid online echo chambers and immerse ourselves in God’s word, as we prayerfully discern how to cast our vote.  That said, we can alleviate any anxiety or discomfort we may feel with the knowledge that local, state, and federal elections have no ultimate bearing on God’s kingdom.  After all, Jesus said “My Kingdom is not of this world.”

While it may be appropriate for Christians to engage in politics as a means of pursuing justice and positive change, the message coming from Christians (and especially from pulpits), should not primarily be political.  Rather we should seek on all occasions to proclaim the Good News of Jesus.  Ultimately, no political party, policy or ideology can secure our future; only the Gospel holds the power to change our hearts and our eternity.

Tough Questions

Is God Sexist?

Rev Charlie (May 2025)

The question, ‘Is God Sexist?’, often centres on key passages from the New Testament letters, 1 Corinthians and 1 Timothy.  For those familiar with the debate, it typically comes down to a clash between ‘complementarian’ and ‘egalitarian’ perspectives.  A credible biblical case can be made for both perspectives, although neither may fully resolve the question at hand.  Moreover, such a complex debate falls beyond the scope of this brief response.  However, it is possible to address this question without getting bogged down with all of that.

Jesus’ attitude toward women was radically affirming.  On numerous occasions, he broke social taboos regarding how men were expected to interact with women; often in ways that would have been considered scandalous within a first century Jewish context.

When Jesus encountered the woman at the well, he engaged her in conversation. While this may seem unremarkable today, in the cultural context of the time, it was highly unconventional. For a man to speak alone with a woman, in a somewhat secluded setting, would have been considered scandalous, especially given the woman's questionable reputation as implied by the text.

At the home of Mary and Martha, Jesus sat teaching with his disciples gathered around him, as was customary for Jewish rabbis.  It would have been frowned upon for a rabbi to include a woman in his inner circle, yet on this occasion, Mary chose to sit at Jesus’ feet along with the others and Jesus commended her for doing so.

Most shockingly of all, Jesus allowed a ‘sinful’ woman, likely a prostitute, to wash his feet with her tears and dry them with her hair.  When he was criticized by his host, a Pharisee, Jesus affirmed the woman’s actions as the loving response of one who has repented and received forgiveness.

Far from being 'sexist,' Jesus consistently treated women with love, respect, and compassion.

Women played a key role in Jesus’ ministry and were chosen by God to be the first witnesses of the resurrection.  It was a group of women who discovered the empty tomb, and it was women who first encountered the risen Lord.  Its hard to imagine a ‘sexist’ God bestowing such an honour on women.

The Apostle Paul is often accused of being sexist, yet in his letter to the Galatians he writes, ‘There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.’  In the ancient world, these three divisions - ethnicity, social class, and gender - ran deep and carried significant implications, particularly for women, who had a lower social status and limited rights.  Paul is clearly stating that within a Christian framework, all people are equally valuable, a profoundly controversial assertion for his day.

Finally, we consider the impact of Christianity on societies shaped by deeply ingrained sexism. Christianity has been a significant force in promoting the equal treatment of men and women. For example, in contrast to the norms of pagan Roman culture, the Church held men to the same standards of monogamy and fidelity traditionally expected of women. In fact, faithfulness to one's wife was (and remains), a prerequisite for Church leadership (1 Timothy 3:2–12).

In his book, Dominion, historian Tom Holland argues that Christianity radically reshaped views on sex and marriage, calling men to exercise self-control and outlawing all forms of rape.  It placed sexuality within the context of monogamous marriage and played a crucial role in elevating women.

God is not sexist; he loves and values men and women in equal measure, as demonstrated in the life of Jesus and by the historical influence of the Church.

There are undeniable biological differences between men and women— leading to variations in physiology and temperament.  This suggests a God ordained variance in roles, if only in the area of childbearing.  We should not conflate an awareness of difference with sexism.

The question of varying roles for men and women within the Body of Christ, is not the subject of this article. Suffice it to say, God desires the flourishing of both men and women, who are equally made in his image, and created for lives of mutual interdependence with one another and ultimate dependence on him.

1 Corinthians 14: 34-35 and 1 Timothy 2: 11-12

Tough Questions

Why ‘Maundy Thursday, and What’s Good About Friday?

Rev Charlie (April 2025)

As Holy Week approaches, so too do Maundy Thursday and Good Friday. I am often asked about the origin of the word 'Maundy' and why a day marked by heinous violence against God is called 'Good'.  Let us consider each of these days in turn.

First, Maundy Thursday - the day when Jesus gathered with his disciples in the upper room for the Last Supper.  During this time, Jesus prepared his disciples for the horror and sorrow of his crucifixion and imparted important teachings.  Perhaps the best known of these teachings comes from John 13: 34-35:

“A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.”

The word 'Maundy' comes from this verse, derived from the Latin mandatum, meaning 'command'.  The words, ‘a new command’ would be translated as mandatum novum.

Maundy Thursday is the day Jesus commanded his disciples to love one another as he had loved them.  The following day, Good Friday, reveals the full extent of his love, not just for his disciples, but for all humanity.

But how can there be anything ‘good’ about the cruel torture and execution of a loving and benevolent God?  Well, the term ‘Good Friday’ was not originally coined to suggest that Jesus’ crucifixion was good.  Instead, it likely originated in the third century, with ‘good’ being a shortened form of the Germanic word ‘Goodes’, which means ‘God’s’ or ‘Holy’.

Good Friday is undoubtedly the most dichotomous day in all of human history.  On one hand, the Author of Life endured the most barbaric and inhumane treatment at the hands of those he had created, which can only be described as the epitome of evil.  On the other, this was the decisive moment in God’s plan to conquer evil forever.

Jesus’ crucifixion stands as the most damning exposé of human sin, yet it was also the very means by which God reconciled himself to sinners.  It was an act of unimaginable evil on the part of human beings, and unfathomable good on the part of God.

Good Friday is Good News because Jesus paid the penalty of sin for all who are willing to put their faith in him.  In Jesus’ grisly death, God’s good purpose of loving and redeeming the world is proclaimed.

And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.

Colossians 2: 15

Tough Questions

Why Hold a Prayer Vigil?

Rev Charlie (March 2025)

Prayer is powerful.  In a way that we may never fully understand, God has woven prayer into his method of governing the universe.  Prayer and reading God’s word go hand in hand.  Charles Spurgeon is said to have remarked, “When asked ‘What is more important, prayer or reading the Bible?’ I ask, ‘What is more important, breathing in or breathing out?’”  Both activities, if they can even be viewed as two separate activities, are essential for anyone who seeks a close relationship with God.

However, maintaining a healthy prayer life is easier said than done, and many Christians struggle with this most basic of Christian disciplines. To reignite our church’s commitment to prayer, we will hold an all-night prayer vigil immediately following our Ash Wednesday service. The goal is to have continuous prayer throughout the night, with congregation members dedicating anywhere from one to nine hours in prayer at a central location.  Participants will be able to pray individually, or with others, and resources will be provided to help them explore new forms of prayer.

Prayer vigils are not a way of ‘twisting God’s arm’ with our pious endeavours, rather they provide an opportunity for more focussed and intentional prayer.  Jesus prayed through the night before choosing the twelve disciples, demonstrating the importance of taking time to seek God’s guidance before making important decisions (Luke 6: 12-13).

The power of unified and concerted prayers should not be underestimated.  During the Second World War, in the days leading up to the evacuation of Dunkirk, a colossal military disaster seemed inevitable. German forces were on the verge of annihilating the British Army.  However, on the 26th of May 1940, at the behest of King George the VI, a National Day of Prayer was held.  The nation devoted itself to pray in an unprecedented way, whilst a daring rescue operation was unfolding.  In the end, 338,000 British and French troops were safely evacuated.  Prayer changes things.

Getting up in the middle of the night to pray, as some of our parishioners will be doing, may be inconvenient, but it reminds us that prayer is of the utmost importance.  Beginning the season of Lent with a prayer vigil sets the tone not only for the season but for the entire year.

In the second chapter of Acts, we find Jesus’ followers waiting, praying, hoping and expecting God to do something new.  On that same day, they were filled with the Holy Spirit and three thousand people were added to their number.  Two thousand years later, earnestly seeking the Lord in prayer can still lead to spectacular breakthroughs.

We approach this prayer vigil in the hope that the Lord will revitalise our collective prayer life, deepen our relationship with him, and guide us toward the plans he has for us.

Tough Questions

Is Christmas a Pagan Holiday?

Rev Charlie (December 2024)

It is often asserted that the 25th of December is essentially a pagan holiday.  Is there any truth to this claim, and how ought Christians to respond to it?

In the Roman world, the 25th of December was a feast day dedicated to the sun, called ‘The Birthday of the Unconquered Sun’.  It was also the final day of the week-long ‘Feast of Saturnalia’, which marked the passing of the winter solstice.’  It is entirely plausible that the early Church chose the 25th of December to celebrate Jesus’ birthday in order to redirect society’s attention away from paganism and towards Christ.

The truth is, nobody knows the month and day of Jesus’ birth.  The first recorded speculation about its being the 25th of December comes from the early third century.  In 202 AD Hippolytus (who later became the Bishop of Rome) claimed that Jesus was born on the 25th of December.  Further, in 221 AD, the Christian historian Julius Africanus, suggested that Mary conceived on the 25th of March (nine months before the 25th of December).  Whilst these postulations are unlikely to be correct, they show that Christians had been celebrating Jesus’ birthday on the 25th of December from at least the beginning of the third century.

Interestingly, the celebration of the sun god on the 25th of December was not instituted by the Roman Emperor, Aurelian, until 274AD.  We do not know how long ‘Sol Invictus’ was unofficially celebrated prior to that date, however, it does cast doubt over the theory that Christians appropriated a pagan feast day.

We do not know that exact date of Jesus’ birth, nor can we be sure why the early church settled on the 25th of December, (a decision ratified by Emperor Constantine in 336 AD).  Be that as it may, it is entirely appropriate for Christians to celebrate the momentous event of Jesus’ birth, and the 25th of December has been the preferred date for most of church history.

God is in the business of redemption.  The word ‘redeem’ finds its origin in the slave markets of the ancient world; but to understand what it means in a Christian context, we might turn to Colossians 1: 13, which says, ‘For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves.’  If God can take a sinful human being, indeed an actual pagan, and transfer that person from darkness to light, then what is to prevent him from doing likewise with a pagan festival?  God takes things that are sinful, broken and evil and transforms them to be used for his good purposes.

You will not find anything in Scripture about celebrating Christmas, but then again, Scripture does not have much to say about celebrating birthdays either.  In fact, the only birthday celebrations the Bible recounts are those of Pharaoh and Herod, both of whom celebrated by having someone murdered (the chief baker and John the Baptist respectively).  Yet we do not spurn birthday celebrations on the basis of this grisly history.  How much less should we call into question celebrating the birth of our Lord and Saviour, just because it happens to fall on a day that was once a pagan festival?

There will never be a day when we cannot say, ‘This is the day the Lord has made; We will rejoice and be glad in it.’ (Psalm 118: 24, NKJV) A day that focusses exclusively on the birth of Jesus is one that should stir us to new heights of joy and gladness as we contemplate God’s love, humility and willingness to give up everything for our sakes.

Wishing you and yours a blessed, peaceful and joy filled Christmas!

Tough Questions

Should Christians Serve in the Military?

Rev Charlie (November 2024)

There are two common ways to answer this question.  The first is to establish whether war can ever be morally justified, and the second is to consider how soldiers are viewed in the New Testament.

All Christians ought to agree that war is evil and highlights the extent of human sin and brokenness.  Notwithstanding, there are two main schools of thought within Christianity regarding the legitimacy of going to war, namely pacifism and just war theory.  Pacificists reject the use of violence under any circumstances.  Proponents of just war theory contend that war may be justified when specific criteria are met.

A biblical case can be made for both positions.  For example, in the later part of Romans 12, Paul exhorts his audience not to repay anyone evil for evil and to treat our enemies with compassion.  Furthermore, Romans 12: 19 says: ‘Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord.’  If nothing else, Romans 12 says a lot about how we should treat people on a personal level, and some would extend this to a nation’s foreign policy.  However, in Romans 13, Paul goes on to emphasise a government’s role in administering justice, ‘But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer.’

War is evil, however, because of the fallenness of our world, there may be circumstances that necessitate the use of force in order to prevent an even greater evil.  As Remembrance Day approaches, it seems apt to cite the Second World War.  Nazi Germany was busy invading sovereign nations without provocation and murdering Jews, gypsies, homosexuals and the disabled on an industrial scale.  To make no attempt to prevent this would be cowardly and evil.  As Bonhoeffer famously said, “Not to speak is to speak.  Not to act is to act.”

Bonhoeffer also provides the following helpful analogy.

“If I sit next to a madman as he drives a car into a group of innocent bystanders, I can’t, as a Christian, simply wait for the catastrophe, then comfort the wounded and bury the dead.  I must try to wrestle the steering wheel out of the hands of the driver.”

Whilst nations are sometimes too quick to resort to armed conflict, it would seem that war can be a legitimate and morally justified response to evil.  Sadly, there are times when no amount of diplomacy or sanctions will prevail.

If war can be morally justified, it follows that it is not morally wrong to join the military.  This premise seems to be supported by the New Testament.

When a group of soldiers asked John the Baptist ‘What should we do’, he replied, “Don’t extort money and don’t accuse people falsely—be content with your pay.”  There was no suggestion from John that the soldiers should renounce their profession.  On the contrary, if they were to go on receiving pay, they would have to remain in their profession.

Three of the gospels tell the story of a Roman Centurion who was praised more highly by Jesus than almost anyone else.  Jesus did not say to him, ‘Go and be a soldier no more’, but “Truly I tell you, I have not found anyone in Israel with such great faith.”

Moreover, the very first gentile convert to Christianity was a Roman Centurion by the name of Cornelius.  This was, of course, no accident.  God specifically sent Peter to preach the gospel to Cornelius’ entire household.

The New Testament does not call into question the moral integrity of Christians who serve in the military, however, those who serve have a responsibility to do so in a way that bears witness to the values of God’s kingdom.  Australia’s adherence to the international rules and conventions of war makes this task somewhat easier.  However, it should be noted that, even in the most disciplined of military units, illegal and/ or immoral actions do sometimes still occur.  Therefore, Christians can and should be a restraining influence to ensure that our military maintains the highest possible ethical standards.  From this perspective, one could make a case for having as many Christians in the military as possible.

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What is a Just War?

Six conditions must be satisfied for a war to be considered just:

• The war must be for a just cause.

• The war must be lawfully declared by a lawful authority.

• The intention behind the war must be good.

• All other ways of resolving the problem should have been tried first.

• There must be a reasonable chance of success.

• The means used must be in proportion to the end that the war seeks to achieve.

How should a Just War be fought?

A war that starts as a Just War may stop being a Just War if the means used to wage it are inappropriate.

• Innocent people and non-combatants should not be harmed.

• Only appropriate force should be used. (This applies to both the sort of force, and how much force is used)

• Internationally agreed conventions regulating war must be obeyed.

A Testament to Faith and Unity in the Body of Christ across continents

Written by James Waithaka

In the winter of our despair, when all seemed lost, a divine intervention reaffirmed our faith. Our daughter Michelle, was born prematurely at 31 weeks. After 2 months at the Neonatal Intensive Care Unit (NICU), we were devastated after doctors gave Michelle zero percent chance of survival. Yet, in our darkest hour, we found solace and strength in prayer. 

The church at St. Andrews Springfield led by Reverend Charlie Lacey and believers in Kenya under Reverend Anthony Makena, Head of Social Action and Advocacy at ‘Christ Is The Answer Ministries’ (CITAM), became our pillars of support in payers. Our united prayers, a fervent plea to God, spanned across continents and cultures, reflecting the profound connection within the Body of Christ. 

The promise of Jeremiah 33:3, "Call to me and I will answer you and tell you great and unsearchable things you do not know," guided our collective prayers. We soon received miraculous news from the doctors: "James and Loise, we have a MIRACLE." Baby Michelle's oxygen levels had significantly improved.  Within eight days from when the prayers intensified across continents, she was discharged from intensive care. Michelle is now two and a half years old, perfectly healthy, thriving and giving God all the glory and honour.

This testimony is a vivid illustration of the unifying strength of the Body of Christ. The global prayer and encouragement of dear brothers and sisters in Christ, culminated in a turn of events that defied all odds, demonstrating the profound impact of spiritual unity in Christ Jesus. This story showcases how dedicated hands reach beyond immediate relief to profoundly touch lives through prayer and action.

In the heart of Kenya, Reverend Anthony Makena spearheads Social Action and Advocacy at Christ Is The Answer Ministries (CITAM). The mission to reach the communities reflects a profound commitment to service, extending mission of compassion and support beyond spiritual guidance to tangible relief efforts. 

Leadership in the community extends beyond traditional pastoral roles, involving active engagement in community relief efforts. By providing not only essential supplies but also emotional and counselling assistance, this has fortified the role of the Church as a pillar of hope and resilience within the community.

This dedication shone brightly during Kenya's devastating floods, as CITAM’s Social Action Ministry provided essential supplies and counselling to those affected, showcasing the church's role as a beacon of hope in times of crisis. This dedication exemplifies a commitment to serve communities, extending beyond spiritual guidance to tangible acts of compassion. https://citam.org/serve/ 

God bless

James

Tough Questions

Should Christians Celebrate Halloween?

Rev Charlie (October 2024)

Christian opinion on how best to approach Halloween is divided.  Some avoid anything to do with Halloween, others join the festivities wholeheartedly, whilst others still, opt for some kind of Christian alternative.  With the shops already full of pumpkins, witches’ hats, and skeletons, let us explore the pros and cons of each of these approaches.

Halloween is often rejected by Christians on the grounds of its pagan roots; specifically the Celtic festival of Samhain, when people would make fires and wear costumes to ward off ghosts.  In the 8th century, the 1st of November was designated ‘All Saints Day’ by Pope Gregory III, and the evening before became known as ‘All Hallows Eve’, which is where we get the name, ‘Halloween’ from.

It should be noted that Christians are not required to reject everything with mixed or dubious beginnings.  For example, the word Sunday comes from the Old English word ‘Sunnandæg’, literally ‘Sun’s day’, in honour of the Sun, which was personified and venerated in Norse mythology.  In a similar vein, Monday is the moon’s day, and the other days of the week are named in honour of various Norse and Anglo-Saxon gods.  Today, we recognise that those names have lost their original meaning.

Perhaps the main reason that some Christians reject Halloween is that it has become a major celebration for those who practice wicca, satanism, neo-paganism and the like.  Christians should have nothing to do with these practices, nor should they celebrate that which is dark, macabre, or evil.  In the book of Acts there are many instances of the Apostles encountering sorcery, which is roundly condemned on each occasion (See, Acts 8: 9-24; 13: 6-11; 16: 16-21; 19: 13-20).  Clearly, there are aspects of Halloween that Christians ought to reject.  We should not be dressing our children up as ghosts, zombies or demons, or encouraging them to identify with evil in any way.  For many Christians, that means avoiding Halloween altogether.  Others would argue that there is nothing wrong with children dressing up us superheros and princesses and receiving lolly bags.  The question is, does that kind of participation appear to give tacit approval to the darker aspects of Halloween?

Many Christians take the view that some aspects of Halloween can be redeemed or used as an opportunity to share the good news of Jesus, for example, by handing out gospel tracts along with lollies.  Moreover, many churches run alternative celebrations with the intention of switching the focus from darkness to light (the light of Christ).  This is the approach my own church has adopted.

Whatever one’s view of Halloween, it should be understood as a matter of personal conscience.  In 1 Corinthians 8, Paul addresses the issue of whether Christians are permitted to eat food that has been sacrificed to idols (admittedly, that is not a common problem today).  He concludes that a believer should not go against their own conscience.  However, the believer is free to eat such food, unless doing so would cause a brother or sister to ‘stumble’.  In that case, says Paul, it is better to refrain.

Christians should not ‘celebrate’ Halloween any more than they should sacrifice food to idols.  However, they are free to do things that are associated with Halloween, providing that they are not inimical to the teachings of the New Testament (for example, dressing up in innocuous costumes, or giving out lollies).  Remembering, of course, Paul’s exhortation to remain mindful and respectful of the position taken by other believers.

Tough Questions

Is Christianity Always Counter Cultural?

Rev Charlie (September 2024)

The Church has been persecuted since its conception.  In the book of Acts, following the stoning of the first Christian martyr, Stephen, we read how ‘a great persecution broke out against the church in Jerusalem’ (Acts 8: 1-2).  Today, Christians remain the world’s most persecuted group.  According to a 2019 report ordered by former British Foreign Secretary, Jeremy Hunt, the persecution of Christians has reached near genocidal levels in some parts of the world.

Jesus warned his disciples that they would face persecution:

“If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember what I told you: ‘A servant is not greater than his master.’ If they persecuted me, they will persecute you also.” (John 15: 18-20)

So, what has persecution got to do with the question at hand?  Quite simply, Christians have always been persecuted precisely because Christianity is countercultural.  The Gospel has been proclaimed in every cultural context imaginable, and it would take volumes to catalogue the various ways that Christianity has collided with such a vast array of cultures.  However, from Jesus’ perspective, there are, broadly speaking, only two cultures: the worldly culture that hates God, and the culture of God’s kingdom.  Either we belong to the world, or we belong to Jesus.  For those who belong to the world, the Gospel will be confronting.

Indeed, the Gospel is an offense because following Jesus necessitates change and transformation at the deepest level.  From the haughty Pharisees of Jesus’ day to the 20th century communist ideologs who attempted to eradicate the very concept of God, the world has always resisted the Gospel.

In a world that is in rebellion against God, Christianity properly understood is always countercultural, however, the Church has sometimes failed to be.  One of the most notable examples is that of the German Church in the 1940s.  In the face of racialized Nazi ideology, particularly antisemitism, church leadership remained conspicuously silent.  Not to mention the widespread complicity of many “ordinary” Christians.  Of course there were many exceptions, but overall, the German church capitulated to a wholly evil cultural innovation.

Christians must remember that the world hates God, and any society bereft of Christian influence will tend to move further away from the values of God’s kingdom.  Therefore, our point of reference for moral discernment ought not be the mores of the prevailing culture, but rather God’s word.

The moral zeitgeist of Western civilisation is now changing so rapidly that to align ourselves with it would mean adjusting our perspective every five years or so.  In an increasingly polarised world, Christians should not be swayed by loud voices from either side of the political divide, as they never seem to reflect a truly Christian perspective. 

As Christians we are called to be ‘salt and light’, which invariably means being countercultural.  We must reject ungodly cultural trends, ideologies and policies, no matter what their origin.  Our loyalty is to Jesus and his kingdom.  However, we must understand that our allegiance comes at a cost.  Adopting a countercultural stance can, depending on the context, lead to Christians being derided, ostracised, “cancelled”, victimised, imprisoned, tortured or killed.  We are fortunate to live in a country where the cost of following Jesus is relatively low.

Christianity is always countercultural.  If we find ourselves getting comfortable with the surrounding culture, then we have probably compromised with the world that hates God.  We are the Church.  Let us aim to be as radically countercultural as Jesus and the faith he taught us.

Tough Questions

Can we Reverse Church Decline in the West?

Rev Charlie (August 2024)

It is well documented that Christianity in the Western world is in decline.  Is this an unavoidable and irreversible trend to which we must resign ourselves, or might we hope for, and work towards, a very different picture?  To help us answer this, let us begin by asking a different question, namely, ‘Could a tiny group of Jesus’ followers in the first century have organised a mission that would eventually lead to the Christianisation of the Roman World?’  History replies with a resounding ‘yes’.  And perhaps Jesus would respond to both situations by reminding us, “With man this is impossible, but with God all things are possible.” (Matt. 19: 26).

The phrase, ‘Church decline’, is itself a misnomer.  The true Church of Jesus Christ includes every follower of Jesus alive today, as well as everyone who has ever belonged to Jesus, including those saved by grace prior to his coming into the world.  When a Christian dies, they do not cease to be part of the Church, rather they await Jesus’ return when they will be raised to new and everlasting life.  The decline of the church is therefore an impossibility.  If only one person in the world where to give their life to Jesus over the course of the next year, the church will have grown by a factor of one.

However, we should not use this knowledge as a cop out.  Jesus has not given up on building his Church and neither should we.  So, what lessons can we learn from the rapid expansion of the early Church in the first century?  Firstly, the primary concern of the Apostles was proclaiming the gospel, which is neatly summarised in John 3:16 and the creeds.  Jesus died for our sins and without him we are lost and eternally separated from God.  The core message of salvation through repentance and faith in Jesus must remain front and centre.  In recent decades, many churches have been distracted by other agendas, sometimes at the expense of the gospel itself.

Of course, the outworkings of the gospel in a believer’s life are manifold.  Should we feed the hungry?  Yes!  Should we welcome strangers?  Yes!  Should we care for the sick and the dying?  Yes!  Should we visit prisoners?  Again, an emphatic yes!  Jesus commanded us to do these things and true discipleship necessitates them.  However, the core business of the Church is to bring people to repentance and faith in Jesus, that they would be filled with the Holy Spirit and led to a life of true discipleship.

When it comes to sharing the gospel, we live at a time of unprecedented opportunity.  There is an emerging generation that, by and large, has almost no understanding of the Christian message; we are bombarded with a confusing array of new ideas and philosophies; and, in a world that seems more chaotic by the day, many are beginning to doubt humanity’s ability to fix things.  In short, there is a dearth of hope and a hunger for truth.  A relatively recent survey conducted by NCLS suggests that 37% of Australians would likely accept an invitation to a church service, if asked by a close friend or family member.

Can church decline be reversed in the West?  That depends on whether we can recover our confidence in the message that has been entrusted to us.

Rob's journey to Memory Mountain

In the 1920's and group of four aboriginal pastors visited the community of Akundgi near Hasst's bluff west of Alice Springs on a mission to introduce Christ. It was recognised at the time by elders of the community as a welcome event as they had had 'dreams' that indicated this event was coming and they readily accepted the invitation to have Jesus as their saviour and hundreds were baptised in weeks following from this and other communities in the surrounding area.

The place these missionaries met the community elders was on the flat area underneath what is known as Memory Mountain. A monument was erected to commemorate the event and the community remain strong and dedicated Christians to this day.

About 15yrs ago, the elders approached a world renowned photographer (Ken Duncan) to help them build on visions that they had of a cross being placed on Memory Mountain, which Ken agreed to do. Many trials were encountered on the journey to complete the construction of the Cross, but they were all overcome and the cross was unveiled at Easter in  2023.

The people of this community have a deep love of God and believe that the cross at the centre of our continent is a stepping stone to the eventual revival that will come to our Nation through the Holy Spirit descending on the area and sweeping across the nation making our nation the Great South Land of the Holy Spririt, where all people will be united in Christ.

I feel extremely honoured to have had the opportunity to visit this community and experience the prescence of God in our arid centre to hear and witness testaments to their faith in our saviour.

Article by Rob Mahony

People are welcome to visit. Trips can be organised through the following link https://walkawhile.org.au/

Tough Questions

Can a Christian Lose their Salvation?

Rev Charlie (July 2024)

To answer the question, ‘Can a Christian lose their salvation?’, we must first clarify what is meant by salvation.  A person is ‘saved’ when God forgives their sins and brings them into his eternal kingdom (Colossians 1: 3).  Salvation was made possible by Jesus’ death and resurrection, and it is realised when a person repents of their sin (wrongdoing) and puts their faith in Jesus.  A person who is not saved remains in their sin and will be eternally separated from God.

It is important to realise that a person is saved, not because of what they have done, but because of what Jesus has done for them.  Since we can do nothing to gain our salvation, it follows that we can do nothing to lose our salvation.  However, this is not a licence to behave in ways that are inimical to the values of Christ’s kingdom.  Quite the opposite, the way we choose to live is evidence that our profession of faith was genuine.

‘Saving faith’ is not a one-off event, action or prayer, but rather a lived reality.  As Jesus said, “A tree is recognized by its fruit.” (Matthew 12: 33) The New Testament stresses that some who profess the name of Christ do not truly belong to him.  When describing certain corrupt people, Paul states, ‘They claim to know God, but by their actions they deny him.’ (Titus 1: 16) And Jesus himself warned the disciples against ‘wolves in sheep’s clothing’.

Not everyone who says ‘Lord, Lord’ will be saved (Matthew 7: 21), not because they have lost their salvation, but because they never truly gave their hearts to Jesus in the first place.

That having been said, it is important to remember that all Christians sin (1 John 1: 8); sometimes in significant ways.  However, whilst true believers are not perfect, sin will be followed by repentance and the overall trajectory of a believer’s life will be towards God, rather than away from him.  God has cancelled the sins of all those who put their faith in Jesus; not only past sins, but also future ones.

The question is not so much, ‘Can a Christian lose their salvation?’, but ‘Can God lose a Christian?’, and the answer to that is an emphatic, ‘no’.  As Jesus himself said: “And this is the will of him who sent me, that I shall lose none of all those he has given me, but raise them up at the last day.” (John 6: 39).

There are occasions when believers seem to turn away from the Lord.  There are two possible explanations for this.  Either their faith was not genuine, or they have allowed sin to establish a foothold in their life.  In the case of the latter, Christ will eventually bring them to a place of repentance and restoration.

Everyone who truly puts their faith in Jesus will persevere to the end and be saved.  It really is a case of once saved, always saved, or as Christ put it, “My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand.”

Tough Questions

Can Christians Divorce and Remarry?

Rev Charlie (June 2024)

Sadly, nearly half of all marriages in Australia end in divorce, a statistic that no doubt includes many professing Christians.  So, what does the Bible have to say about divorce and remarriage?

Firstly, it is important to say that God designed marriage, and this lifelong, monogamous union between one man and one woman is the bedrock of human society.

Genesis 2: 24

That is why a man leaves his father and mother and is united to his wife, and they become one flesh.

This ‘one flesh’ union is meant to last until the death of one or both marriage partners, hence the traditional marriage vows, ‘til death do us part.’  In a perfect world, divorce would not exist.  However, we do not live in a perfect world and God understands that there are circumstances under which marriage becomes intolerable.  Jesus’ teaching on divorce reveals that, whilst divorce always involves sin, the person initiating the divorce is not necessarily at fault.  For example, Jesus indicated that sexual immorality on the part of a spouse is legitimate grounds for divorce, and potentially remarriage.

Matthew 19: 9

“I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.”

This does not mean that sexual sin within marriage must inevitably lead to divorce.  Indeed, the possibility of repentance, forgiveness and reconciliation, should always be the first consideration when dealing with any marital problem, be it infidelity or something else.  However, Jesus’ teaching does affirm that there is at least one legitimate reason for divorce.  The next question is, are there others?

Jesus did not elucidate any further grounds for divorce; however, the Apostle Paul adds abandonment to the list.  In 1 Corinthians 7, Paul explains that a believing husband or wife should not divorce their unbelieving spouse as a matter of course.  He then adds, ‘But if the unbeliever leaves, let it be so. The brother or the sister is not bound in such circumstances.’  The fact that they are ‘not bound’ would suggest the freedom to divorce and remarry.

So, are marital unfaithfulness and abandonment the only legitimate grounds for divorce?  To answer that, let us look at the reason God permits divorce at all.

The Pharisees posed Jesus the following question, “Is it lawful for a man to divorce his wife for any and every reason?” When Jesus pointed to the sanctity and permanence of marriage they asked, “Why then did Moses command that a man give his wife a certificate of divorce and send her away?”  To this Jesus replied, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning […]”

We live in a world where ideal scenarios are not always possible because of human hardheartedness.  All problems within marriage, indeed all sin, begins in the heart.  Hardness of heart can lead to highly destructive behaviours, including violence and abuse.  I would argue that such behaviours break the marriage covenant and provide legitimate grounds for divorce.

When it comes to divorce, it is not possible to give a neat formula, as some attempt to do.  For example, there are those who argue that divorce and remarriage is only permissible in the case of adultery or abandonment.  Clearly a more nuanced approach is needed.  Applying Biblical teaching about divorce requires a great deal of wisdom and pastoral discernment.  Divorce should never be encouraged as the first option, however, there are times when the marriage covenant is so badly violated that staying in the marriage is no longer a viable situation for one or both parties.

It should come as no surprise that God hates divorce (Mal. 2: 16).  That is not to say that God hates divorcees, rather, he hates to see the marriage covenant broken, not least because it causes a huge degree of emotional pain and turmoil.  As Christians, we should push back against a culture which says, we can get divorced for ‘any and every reason’, whilst remaining pastorally sensitive to the hurt and abuse that some people experience within marriage.

In conclusion, God gave us marriage, and if both partners are willing to submit to Christ and each other, it is beautiful, sacred and worth fighting for.  Notwithstanding, there are situations whereby divorce and remarriage is permissible, though such decisions should not be taken lightly and only after pastoral intervention.

Tough Questions

What is the Unforgivable Sin?

Rev Charlie (May 2024)

All three synoptic gospels record Jesus saying that blasphemy against the Holy Spirit will not be forgiven.  Many Christians question what Jesus meant by this, and some fear that they may have inadvertently, or even deliberately, committed the ‘unforgivable sin.’  This is pastorally significant, since everyone who has put their faith in Jesus ought to be confident of their forgiven status.

In the Gospels of Matthew and Mark, Jesus speaks about blaspheming the Holy Spirit immediately after the Pharisees accuse him of using demonic power to cast out demons.

Matthew 12: 31-32

And so I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.

Given the context, it could be inferred that to blaspheme the Holy Spirit is to attribute the Holy Spirit’s work to demonic forces.  However, such a distortion of the truth is more likely symptomatic of a sinful mindset, whereby a person wilfully and routinely opposes the work of the Holy Spirit.

There is a sense in which we all oppose the work of the Holy Spirit because that is essentially what sin is.  However, to blaspheme the Holy Spirit is to oppose him so thoroughly and determinedly, that one is no longer able to repent and believe.  It is to harden one’s heart to such a great extent that repentance is no longer possible.  Therefore, to blaspheme the Holy Spirit is unforgiveable, not because the Lord chooses not to forgive it, but because the offender refuses to repent and be forgiven.

The person who fears that they may have committed the ‘unforgivable sin’ almost certainly has not.  Even some of the hard-hearted Pharisees eventually gave their lives to Christ, most notably the Apostle Paul.  Their willingness to repent demonstrates beyond doubt that they had not committed the unforgiveable sin.  By contrast, those who heard the Gospel from Christ himself, witnessed his miracles, and saw the Spirit’s power at work in the church, yet remained resolutely opposed to the truth until their death, were guilty of blaspheming the Holy Spirit.  Those who blaspheme the Holy Spirit today will reject and oppose any evidence that points to the truth of the Gospel and will remain entrenched in their unbelief until the end of their days.

Therefore, the unforgiveable sin is not so much a specific category of sin, rather an irrevocable spiritual state of being.

To the person who truly repents forgiveness is available, no matter how heinous the sins of their past.  As it says in 1 John 1: 9, ‘If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.’  In short, no sin is unforgivable for the person who is willing to repent.