Covenant Magazine - [Fall 2007] by Covenant Theological Seminary

COVENANT The magazine of Covenant Theological Seminary

Fall 2007

ADOPTED

GOD A Family Portrait BY

FROm the pRESiDEnt

Fall 2007 ADOPteD BY GOD: A FAMILY POrtrAIt

FEatURES

“See what kind of love the Father has given to us, that we should be called children of God; and so we are....”(1 John 3:1 ESV). Amid the brokenness of the world and the shattered pieces of so many human lives, a culture in which unceasing assaults on biblical values have fragmented families and exalted the idols of independence and selfishness, and the cries of loneliness and isolation that have reached nearly epidemic proportions, can there be any more comforting thought to a Christian than that he or she has been adopted by God? As a gift of God’s grace, we are united by faith to Jesus Christ. We have been adopted by the Lord and Maker of all things, made part of His own eternal family, and nothing and no one can ever separate us from Him. Human parents may fail in their duties to love and nurture their children, they may abandon or abuse their children physically or emotionally, but God—who is the true Father and the source from which all fatherhood springs—never leaves or mistreats His children. Rather, He abides with us and in us through our spiritual union with Christ and enables us to live as brothers and sisters in a family that—though not yet made perfect—enjoys even now some measure of the joy that comes with the supernatural restoration of our souls and our relationships. No matter how dysfunctional our previous experience of family life may be, in Christ we find our true family, our true home, and become free to live with and love one another in peace as God originally intended. Understanding and accepting our status as sons and daughters of the living God has profound implications for every area of our lives. It affects the way in which we think about and relate to other people, it influences how we go about our work and play, and it compels us to share the overwhelming beauty of this good news with other wounded souls who need to hear that they, too, are loved with an undying love that will transform and sustain them despite the calamities of the past. This love will bring them into a new relationship with the only One who can offer them true comfort— the One to whom the Spirit enables us to cry, “Abba! Father!” As you read this issue of Covenant, I pray that you will rejoice anew in the gift of being God’s child and that, through you, His Spirit would lead many others to rest in the warm embrace of His everlasting arms.

The Men’s Leadership Breakfast at Covenant Seminary provides spiritual nourishment for men in the St. Louis community and fosters lasting friendships.

A Heart Aflame

Professor Sean Lucas explores what it means for Presbyterian Christians to enjoy communion with God.

The Trinity’s Love and Adoption

As Christians understand their adoption into the family of God, this great doctrine offers assurance, hope, and encouragement.

Welcome to the Family

Being a part of God’s family is significant, and one RUF campus minister reflects on seeing the need for college students to grasp this truth.

COntEntS

ALuMnI PrOFILe

CAPItAL CAMPAIGn

Glenn Hoburg Invest in the Future PrOFessOr PrOFILe

Dr. Daniel Kim

seMInArY neWs & events

ALuMnI neWs

B aC K

COVER

COVENANT | Fall 2007

The Quest for a Calling

People around the world long to know which jobs or roles will best use their gifts and bring fulfillment. How do Christians determine the roles and careers for which God has created them?

18 Bryan Chapell, President

Feasting On the Word of God

stuDent PrOFILe

Ryan and Ada Moore

vOL. 22, nO. 3

COVEnant COMMunItY

Feasting on

the Word

of God

The Men’s Leadership Breakfast at Covenant Seminary provides spiritual nourishment for men in the St. Louis community and fosters lasting friendships.

t is almost 7 o’clock on a crisp spring morning as nearly 80 men gather outside a large classroom in Covenant Theological Seminary’s J. Oliver Buswell Jr. Library. Many of them greet one another with handshakes and small talk as they stop by the table in the foyer to pick up doughnuts and steaming cups of coffee before heading into the classroom to find seats. Others, arriving later than they had planned, simply rush into the classroom and sit down.

www.covenantseminary.edu

country. Dr. Doriani was great, and Dr. Sklar opens the Word As the men get settled, Dr. Jay Sklar, associate professor of in a way you rarely see. This is as close to being able to go to Old Testament at Covenant Seminary, walks toward the front seminary that a guy like me can get.” of the classroom. “Shalom, men!” he says cheerfully as he greets Jeff Reed, who has been attending the MLB since it began, the crowd with a smile and the traditional Hebrew word for agrees. “The teaching we receive here is unbelievably excellent. peace, harmony, and wholeness. Voices chime in with the simiWe get fed every time we come—and I don’t mean the food!” larly cheery response of “Shalom, Jay!” Indeed, he notes, the free continental breakfast provided at each “It’s good to see you all again,” says Sklar. “If you’re all ready, meeting is really more of an afterthought for most participants. let’s begin. Please turn in your Bibles with me to the book of Today Dr. Sklar leads the group through a study of Judges Judges. . . .” 10:6–12:7. “Jay has Thus begins another meeting of the Men’s Leadership a way of bringing Breakfast—affectionately known as “MLB” among participants—a popular time of fellowship, Bible study, and spiritual growth that has become something of an institution at the Seminary since its inception more than a decade ago. (Even longtime attendees do not know for sure how many years it has been going on—estimates range from 12 to 16 years, give or take a few.) above: Regular attendance at the Men’s Leadership Breakfast allows men in the community to plumb Dr. Sklar teaches today, but he the depths of God’s Word and deepen friendships is simply the latest in a long line of as they learn from Covenant Seminary professors. Covenant Seminary professors who have led the group over the years. above: Professor Jay Sklar (left) the Old Testament Dr. Hans Bayer, now professor of New Testament, was the inauled the most recent study at the Men’s Leadersh ip Breakfast to life,” Jeff Reed gural teacher back in the group’s early off-campus days. Other and enjoyed getting to know parti cipan ts. notes. “And every leaders have included Dr. V. Philips Long (now professor of Old lesson is tied to the Testament at Regent College), Dr. Dan Doriani (now senior Gospel and applied to our pastor of Central Presbyterian Church in St. Louis, Missouri, own lives. It’s a gift.” and adjunct professor at the Seminary), Dr. David Calhoun, Jack Reed, Jeff’s father and the man who was primarily professor of church history at Covenant Seminary since 1978, responsible for starting the MLB all those years ago, smiles and Dr. Bryan Chapell (president of Covenant Seminary), and many nods in affirmation. “Where can you get better teaching than more. Topics covered over the years have included, among oththis?” Jack asks. ers, the books of Job, Hebrews, and James, as well as a study of Jack—a retired investment banker, a ruling elder in the PCA, the Sermon on the Mount. and a longtime member of the Seminary’s Board of Trustees and For most MLB attendees, the opportunity to sit under this Advisory Board—recalls how the MLB came about. “It was back kind of teaching is one of the biggest attracwhen I had been on the Board for only two or three years,” he tions of the gathering. Bill Gladney, for remembers. “I was having lunch with Ben Homan, who was the instance, who has been coming to the Seminary’s development officer at the time, and we were talkMLB regularly for two years but ing about ways to make the Seminary more known in the area attended off and on for several and offer the community the wealth of resources we have here. years before that, says, “This At the time, we didn’t have a regular men’s Bible study at my is a wonderful opportunity church, and I thought, ‘Well, what if the Seminary sponsored for a layman to hear some something like that that would spotlight some of the professors’ of the best professors in the teaching?’ We talked about it with Paul Kooistra—the president of the Seminary at that time—and he liked the idea.” Reed has been impressed not only by the quality of the

COVENANT | Fall 2007

lessons accessible even to those who have little or no background in the Bible.” Sklar’s goal in teaching the group is, he says, “not much different from what I might do on a Sunday morning in church. I try to explain the text clearly and identify the message that the Lord has for us today.” As a specialist in the Old Testament, Sklar has taught mostly on Old Testament books and themes. Topics covered thus far include a yearlong survey of the Old Testament and a semester each on Leviticus, Joshua, Psalms, Proverbs, and Judges. “Believe it or not attendance actually grew when Currently the M en’s Leadership we were going through Leviticus,” Sklar says with a Br ea kf ast (MLB) meets other Tuesday m ever y orning from 7 to laugh. “That always makes me smile. Leviticus is 7: 45 a.m. during the spring semesters fall and in room B111 of not a book with which you’d expect that to happen. th e Buswell Library campus of Cove on the nant Seminar y. M en of all ages, back But, as I tell my students, every book of the Bible is and walks of lif grounds, e are invited to attend. Upcomin MLB will be post meant to help us understand the wonder of God’s g da tes for the ed at www.cove nantseminar y.edu they are determ Kingdom and our part in it. Rightly understood, /news when ined. Audio files of Leviticus can move one to tears of joy as much as some of the m ost recent MLB meetings are av Romans, while Genesis can propel us forward into ailable in MP3 fo rmat for FREE do through the Min wnload missions as much as the Great Commission itself. istry Resources section of our W www.covenantse eb site at minar y.edu/reso I enjoy helping people see how the Old Testament urce (search “men’s leadership brea is relevant to today, how understanding God’s intenkfast”). For more inform ation, or to be tions for His covenant people and understanding added to our MLB mailing list, contact John His character prepares us for understanding Ra nh eim or John English, directors of deve who Jesus is and what He has done for us. lo pm ent, by phone at 31 4.434.4044 or by em When I see somebody really ‘getting it,’ that’s ai l at john.ranheim@co venantseminar y.e du . exciting to me.” or john.english@ covenantseminar y.edu. Known as much for his wry sense of humor as for his biblical expertise, Sklar occasionally surprises the group by show“The Seminary has been one of ing up to teach a session “in character.” One the most meaningful associations in my life,” he Christmas he appeared dressed as a shepherd and says with emotion. “I’ve seen time and time again told the story of Christ’s birth from that perspective. how living obediently to the Lord brings godly results. This past Easter he came as Cleopas, one of the two The Seminary tries to be obedient and do what is right in the disciples who met the risen Jesus on the road to Emmaus. eyes of God. It almost makes me teary-eyed to think of it.” Jack This particular meeting was the second to last in the most recent MLB series. The group eagerly anticipates getting back humbly brushes aside any attempt to congratulate him on the together in the fall and diving into another series of meaty and success of the group that he was instrumental in bringing into spiritually fulfilling topics. existence. “It’s all the Lord’s doing,” he says softly. “Has He used “I would love to see more guys bringing their friends who me and others in this endeavor? Maybe—but it’s all Him.” don’t know the Lord,” Sklar says. “And I would love to see Him Jay Sklar acknowledges the Lord’s hand in the MLB as well. working to bring more men to faith.” He is especially pleased to see how God has grown the group For Sklar and Jack Reed—and for all those who join them over the years and how the participants represent a crossevery other Tuesday morning to feast on the Word of God—the section of men from the community. “We have current and most important thing is that souls would be touched by the retired businessmen,” Sklar notes, “and we have tradesmen and message of God’s grace and that His name would be glorified by workers. We have pastors from several denominations, includlives transformed through the Gospel. ing some who come from St. Louis city center. We have men RiCK matt who come from a variety of backgrounds and levels of faith and Rick Matt (MATS ’05) serves as associate director of public relations for Covenant Seminary, understanding. Not everyone who comes is necessarily a believwhere he writes and edits a variety of print and electronic materials to support the Seminary’s mission of training pastors and ministry leaders for Christ’s Church. er, so we try to avoid Christian jargon and make the teaching presented at the MLB, but also by the ways in which he has seen the Lord work through the MLB over the years. He knows of a few men who have come to Christ at least partly through the ministry of the MLB, and he knows of other participants who have become major contributors to the Seminary because of their involvement with the group. In addition, he feels greatly blessed by his own connection with the MLB and Covenant Seminary.

Take Your Place at the Table

www.covenantseminary.edu

The Quest for a

Calling: What is Mine,

How Do I Find It

o do what we love for people we love” could be the motto for the ideal job. Musicians love to perform, bakers delight to make breads and pastries, and engineers yearn to solve problems. But how do we find jobs we’ll love? Is there a “perfect job” out there waiting for each of us—a job that God has specifically designed us individually to do? If so, how can we know what it is?

To answer these questions, we must first understand the biblical concept of calling. The Bible speaks of calling in no less than three ways, each of which is important in seeking to understand God’s will for our lives. FIRST CALLING: THE CALL TO CHRIST In centuries past, people did not switch jobs every few years. Farmers generally remained farmers for life. After the Reformation, pastors studied the biblical teaching on calling afresh and discovered that God calls His people to more than work. First and foremost He calls them to Himself. This is our “general call”; it is not unique for anyone. God calls all believers to the same faith, obedience, and godly character. As Paul the apostle reminds us, we are “called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ—their Lord and ours” (1 Cor. 1:2). This point is essential. Whatever the differences between our gifts and work, God has the same basic purpose or “call” for every believer—to know God and be like Him. God also issues a “particular call” to everyone. He has distributed singular gifts to each of us and designed a specific role for each of His children. This is unique for each person. For example,

COVENANT | Fall 2007

Paul says he was “called to be an apostle” (Rom. 1:1; 1 Cor. 1:1), to carry God’s name to the Gentiles. SECOND CALLING: THE CALL TO WORK God also called prophets such as Isaiah, Jeremiah, Ezekiel, and Amos to their positions (Isa. 6, Jer. 1, Ezek. 2–3, Amos 7). God calls national leaders as well: He chose Moses to lead His people out of Egypt (Exod. 3–4); and He called Saul (1 Sam. 9–10), David (1 Sam. 16), and Jehu to reign as kings (1 Kings 16) in Israel. He even appointed pagan kings such as Hazael, king of Aram (1 Kings 19); and Cyrus, king of Persia (2 Chron. 36; Isa. 44) to their posts. We may observe that this list runs from spiritual callings (apostle, prophet) to noble ones (deliverer, king) but does not mention farmers, shepherds, merchants, or other less “exalted” positions. This is because the Bible primarily records the history of redemption in the events of which prophets and kings often loom large. Yet God certainly notices the work of those who are engaged in more humble pursuits. This work matters to Him, as do all our deeds and words. Unfortunately, our society—and sadly even many Christians—do not understand this. In our blindness, we tend to see various professions in light of their perceived value to the rest of us, counting some as more necessary or worthy than others. We believers are even guilty of making such artificial distinctions between different types of Christian work. Yet, if we think about it carefully— and biblically—we discover that we very much need the services of every legitimate vocation and that before God no honest calling is intrinsically superior to any other; all true vocations are equal. Cashiers and corporate leaders, cabinetmakers and icemakers, are all one before God.

the mostly deplorable conditions of slaves in antiquity, this is astonishing. How can Paul say such a thing? First, Paul is not endorsing slavery. He is telling believers how to live within a pervasive, entrenched institution. Second, Paul says everyone belongs to someone. Believers are “bought at a price” (1 Cor. 6:20). As a result, even freeborn men are now “Christ’s slaves” (1 Cor. 7:22). Yet slaves who belong to Christ are spiritually free. Our spiritual liberation is so radical that, by comparison, even enslavement matters little. God may summon us to new occupations, but even if He does not, He gives our old ones new meaning. Thus, the Bible instructs us not to think first of changing locations to new jobs, cities, or social circles when we are in distress. Rather, it says, think of your call to Christ. If we belong to Him, our circumstances almost fade into irrelevance. And if this is true of slavery, then it is true as well of every boring, dead-end job, every foolish boss, and every impossible task. There is room to serve God even in cramped places. We can remain in our places if we remain with God because He provides for us there (1 Cor. 7:24). Our impatient generation, quick to flee unsought burdens, would do well to ponder this. Yet, if Paul had said no more, he could be accused of Stoicism, even fatalism. But remember, he also told slaves: “If you can gain your freedom, do so.”

Some jobs may seem merely frivolous to most of us—like the selling of cotton candy, for instance—but may be legitimate ways of earning a living or supplementing an income for those who do them. Other jobs, however, not only fail to help others in any appreciable way, but also may actually hurt them—such as work in the gambling and abortion industries, for example. At this point, we might be tempted to say, “If your work does not bless you and mankind, you should look for a new job.” But we must not be too quick to say this. Frivolous work and evil work are not the same thing. We are also inclined to doubt that “humble” work constitutes a calling the way “noble” work does. Is this the right way to think of such things? Paul’s first letter to the Corinthians helps us address such questions. THIRD CALLING: THE CALL TO A PLACE life in Corinth

To follow Paul’s thought, we must first learn something about the Corinthians. Some Christians in Corinth were dissatisfied with their places in life. They saw that people in the city practiced all sorts of sexual aberrations and wondered if it were best for them as believers to avoid sexual relations altogether. Abstinence is good, Paul replied, especially if one has self-control, but marriage and sexuality are good too (1 Cor. 7:1–9). Other Christians, who had married pagans before converting to Christianity, wondered if divorce was the best option. No, Paul says, marriage is permanent; believers should fulfill their marital duties (1 Cor. 7:10–11). They should take comfort, for God sets apart the whole family if just one spouse believes (1 Cor. 7:14–15).

improving One’s Calling

This statement seems to contradict Paul’s command that everyone remain in his or her place. Yet a second look shows Paul’s flexibility. The unmarried and the widowed should not marry— unless they find celibacy unmanageable (1 Cor. 7:8–9). The married should not divorce—unless the partner is an unbeliever who insists on leaving (1 Cor. 7:10–16). Slaves should remain in their places—unless they can gain their freedom by legal means (such as manumission or by purchasing it). The principle here is that we may not leave a position if leaving violates a law, abandons a duty, or breaks a promise. Promises are sacred, even if we later regret making them. We have no right to question bedrock duties to family, friends, or employers, however painful the discharge of those duties may be. But we may also work for someone new if we violate no Godgiven duties in the process. But how do we know when it is time to make such a change? How can we be sure God is calling us to something new? Basically, how can we be confident that we have found our true calling?

life assignments: marriage, Heritage, and Work

What does this have to do with work and calling? Paul’s conclusion is startling and has implications far beyond marriage alone. He says, “Each one should retain the place in life that the Lord assigned to him and to which God has called him…” (1 Cor. 7:17). That is, we have no right to improve our lot by fleeing a hard marriage if God has called us while in it. We cannot compel a spouse to change either. Thus, even an unsatisfying marriage is a calling assigned by God. The call to a place in life is different from the call to Christ. It is a “life assignment.” God posts us to relationships and tasks, beginning with those we had when we came to faith. Some people think a change of circumstances will cure their problems, but Paul says no man need change his place to please God. Next he addresses work directly, using the extreme case of slavery. He asks, “Were you a slave when you were called? Don’t let it trouble you—although if you can gain your freedom, do so” (1 Cor. 7:21). In other words, Paul tells slaves, “Don’t let that bother you,” as if slavery were no problem. Given what we know about

FINDING OUR PARTICULAR CALLING law and Experience

As we mentioned earlier, this problem of “finding a calling” was less visible in past centuries when most people had fewer

www.covenantseminary.edu

options. It is not surprising, therefore, that the Bible does not contain a text that tells one exactly how to find his or her particular calling. Still, there are two principles that can lead us to the right occupations. First, the law of God limits our options. God commands us to serve others in our work. Therefore, we cannot earn a living through immoral acts—such as prostitution, being an assassin, or selling dangerous and addictive drugs. Second, a proper respect for experience leads us to choose work that we know something about. We also need to know ourselves in order to choose well. A few people seem to know their gifts and callings from the very beginning and never waver. But for others, self-knowledge often unfolds slowly, by trial and error. An awareness of one’s true calling may not dawn on that person until halfway through life—or even later. It takes experience to recognize it when it arrives.

gathered Wisdom

As a further aid to our quest for the perfect calling, we can also gather wisdom from past Christians. They often counseled fathers to take unsettled sons to visit men at work in various trades: to the sea for sailing, to the garrison for soldiering, to the market for trading. Fathers would watch their sons for sparks of interest, then let them explore their chosen fields—perhaps as apprentices—before they settled on a calling.

Desire, Fruit, and Employment

To the two prerequisites of obedience to God’s will and the selfknowledge that comes through experience, we can add three other elements that will help us as we seek our callings. These three—desire, fruit, and employment—form a sturdy triangle in which each leg strengthens the others. “Desire” is the thrill an engineer feels as he solves a problem, the satisfaction a diagnostician knows as she labels a disease and prescribes the remedy, the elation a performer has when he gets it exactly right for an attentive audience. Desire declares, “I would do this job for free if money were no object.” The Bible says it this way: “Moreover, when God gives any man wealth and possessions, and enables him to enjoy them, to accept his lot and be happy in his work—this is a gift of God” (Eccl. 5:19). By “fruit” I mean that the engineer’s solution works, the doctor’s patient improves, and the entertainer’s crowd goes home enriched. When there is fruit, recipients often thank the worker and say, “This was just what I needed.” The Bible encourages us to seek this kind of productivity and to pray for fruit: “May the favor of the Lord our God rest upon us; establish the work of our hands for us—yes, establish the work of our hands” (Ps. 90:17). By “employment” I mean that someone asks the worker to perform his service again, commonly (but not always) in a paying job. Employment means someone believes that you can bear fruit continually and wants to secure your services. As Proverbs says, “Do you see a man skilled in his work? He will serve before kings; he will not serve before obscure men” (Prov. 22:29). These three elements fortify each other. Desire for a task improves the quality of our work, making it more fruitful. If desire flags, it is rekindled when we see the fruit of our labors. Fruit also leads to employment as employers think, “We could use his or her talents here.” Employment multiplies fruit as the worker hones and practices his craft through the guidance of mentors. Finally, employment reinforces desire as a worker sees his gifts confirmed.

COVENANT | Fall 2007

This is wise, for however much we may change over the years, the child is still father to the man. What interests us at age 15 or 20 is connected to what interests us at age 30 or 50. It is also wise to recall that parents and friends often know us better than we know ourselves. They may occasionally misdirect us, of course, especially when their own desires cloud their judgment, but even the self-interest of others can be illuminating for us. People ask us to do what they need and expect from experience that we will do well. If we know what discerning people habitually ask us to do, we can be fairly certain that we are in the neighborhood of our callings. living Our Callings

Ideally, then, we get paid for work we love, our gifts deepen, we help many, and the hours fly by. When we “do what we are,” our spirits flourish. When we use our highest gifts, our community grows stronger. Then we hold the highest position—the one for which God has gifted and called us. In the midst of our searching, let us remember that the summons to Christ is the most blessed calling of all. No matter what our current circumstances, we are to seek contentment in the place where God has assigned us, understanding that there is no hierarchy of callings. If we use our gifts to serve our neighbors and honor God, He is pleased, whether we are carpenters or kings. Contentment lets us pursue our dreams with calmness, not desperation. Then, drawing on the wisdom of others, we can search for the place where desire, fruit, and employment meet. In that place, we work best doing what we love for people we love. And, Lord willing, though we may sometimes grow tired in our work, we will never grow weary of it. DR. DaniEl DORiani Dr. Doriani is the senior pastor of Central Presbyterian Church in St. Louis, Missouri, and a former full-time professor at Covenant Seminary. He now teaches as an adjunct professor at the Seminary and frequently speaks at Christian conferences on topics such as discipleship, Bible interpretation, family and gender issues, godly manhood, and work. He enjoys music and sports. He and his wife, Debbie, a musician, have three children.

A HEART

AFLAME

does not mean, as the Eastern Orthodox Church teaches in its concept of “theosis,” that by participating in the divine communion by union with Christ, believers are somehow made divine themselves. Rather, the confession plainly and biblically proclaims that this union with Christ is spiritual, or mystical, as the apostle Paul says in 1 Corinthians 6:17.

hen believers today speak about the Christian life, they don’t often use the term “piety.” Far more common is “spirituality,” a term that originated sometime around the seventeenth century but has since become the dominant way of describing how people approach religious things. Spirituality is seen by many as a means of connecting with some higher power, religious truth, or even ourselves. Consequently, some people use the phrase “Reformed spirituality” as a means for understanding how Presbyterian believers enjoy communion with God. Historically, however, Presbyterians have preferred to talk about piety. Piety refers to a whole realm of practices—such as worship, prayer, singing, and service—that help shape and guide the way our reverence and love for God are expressed. We can say, then, that Presbyterian piety is nothing less than how we believe the Christian life should be lived. I believe that our confessional documents themselves—the Westminster Confession of Faith (WCF) and the Westminster Larger and Shorter Catechisms (WLC and WSC)—in their concise reflection of the teaching of Holy Scripture, provide excellent guidance on what Presbyterian and Reformed piety is and what it should look like. Presbyterians (and other Reformed folk) have always understood that our practices are based squarely on our beliefs about who God is, who we are, and what Christ has done for us and in us. In sum, then, only as we embrace orthodoxy (healthy doctrine) can we demonstrate orthopraxy (healthy practice).

Spiritual Union With Our Savior

The favored picture to depict this union with Christ is marriage, an image that the Westminster Standards draw upon by utilizing Ephesians 5:23. Christ is our head and husband, and we are His bride. Indeed, in biblical thought, we are “members of [Christ’s] body” (Eph. 5:30 ESV; cf. 1 Cor. 12:27). Hence, we are united to Christ singly as individuals and corporately as the Church (WCF 25.1). Because we are united to Jesus, God sees us as holy, viewing us as having been crucified with Christ, buried with Him, raised in newness of life, adopted as His children, and seated in the heavenly places in Christ (Rom. 6:1–4; Gal. 2:20; Eph. 1:3–14; Col. 3:1–4). Hence, we have a new status—that of being “right with God.” Indeed, our very persons are “accepted through Christ,” and, in the same way, our good works “are accepted in him” (WCF 16.6) and not through any merit in them. As a result, those who are united to Christ will be preserved in grace and will persevere to the end. Our union with Christ also means that we have intimate communion with Him—a communion that is the restoration of what our first parents experienced in their original created state (WCF 4.2; 6.2). But we must keep in mind that our communion with God is always through our mediator, Jesus Christ. Indeed we believe that we “have no access into [God’s] presence without a mediator” (WLC 181; WCF 21.2). Moreover, after we die, we have communion in glory with Christ, which results in having our souls made perfect in holiness and being welcomed into the heavens while we await the resurrection of our bodies and the consummation of God’s reign at the end of the age (WLC 86).

the Root of Reformed piety: Union With Christ

Though the Westminster Confession of Faith has no separate heading for “union with Christ,” the language of union and communion with Christ can be found throughout our confessional documents. We believe that those whom God the King has chosen to save are, as the Westminster Larger Catechism says, “spiritually and mystically, yet really and inseparably joined to Christ as their head and husband” (WLC 66). This

www.covenantseminary.edu

for and love of God and to remind us especially of our union with Christ. Baptism serves as “a sign and seal of ingrafting into himself ” (WLC 165). In fact, every time we see a baptism, we are reminded of “the privileges and benefits conferred and sealed thereby” (WLC 167). This happens as we give thoughtful consideration to what baptism means and to our own sinfulness. One of the greatest blessings sealed to us in baptism is the possibility of “drawing strength from the death and resurrection of Christ” (WLC 167). We were baptized into Him—into His death and resurrection—by the Spirit (Rom. 6:1–4; 1 Cor. 12:12–13). As a result, we have power “for the mortifying of sin, and quickening of grace” (WLC 167). Finally, we use baptism in our lives by endeavoring to live holy lives by faith in Christ as we walk in brotherly love with one another, recognizing that we have been “baptized by the same Spirit into one body” (WLC 167). In a similar fashion, as we feed upon the presence of Christ in the Lord’s Supper, the sacramental meal reminds us that we belong to Jesus, and it serves as God’s “bond and pledge” of our “union and communion with him” (WCF 29.1). The visible signs of bread and wine serve to comfort us, for we are prone to forget or to doubt that Christ died for us and cherishes us in particular. In the Supper, we gain assurance, confidence, and boldness in our faith as we trust in the promise of grace and rest in that Gospel grace for our salvation.

Spiritual Union With Other Believers

We must also recognize that our union and communion with Christ are the basis for our union and communion with other believers—both in our local congregations and in the Church at large (WCF 29.1). Because we are individually united with Jesus by Spirit-wrought faith in Him, we enjoy communion “in each other’s gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man” (WCF 26.1). That is why it is so distressing when fellow church members withdraw from our worship (Heb. 10:25) or when there is a breakdown of love and trust among believers (1 Cor. 3:3–9). It fractures our common union and makes a lie of our very claim to be united to Christ (Eph. 4:1–4). the Root of Reformed piety: means of grace

We believe that the way in which Christ communicates the benefits of His mediation to those who are united with Him “are all his ordinances; especially, the Word, sacraments, and prayer” (WLC 154). That is to say, the means of our spiritual growth—the very engine of Presbyterian piety—is worship. And at the heart of Presbyterian worship, and hence of our piety, is the reading and preaching of God’s Word. god’s Voice in His Word

We confess that God’s Spirit makes “the reading, but especially god’s Will in prayer the preaching of the Word, an effectual means of convincing A third means that God uses to make us more like Him is and converting sinners, and of building them up in holiness and prayer. For many believers, however, this is the most challenging comfort, through faith, unto salvation” (WSC 89). Thus, in aspect of living in communion with God. Perhaps part of the order to progress in our communion with God, we must attend problem is our tendency to make prayer more difficult or more regularly to the preaching of the Word of God. As we hear “sanctified” than it needs to be. As Presbyterians, we believe God’s Word preached weekly, we prayerfully prepare ourselves that “prayer is an offering up of our desires unto God, in the to be diligent in listening, not name of Christ, and with allowing ourselves to become the help of the Spirit; with The real issue for most of us is distracted but focusing our confession of sins, and with not the content of our pr ayers hearts on what Christ is saying thankful acknowledgement to us through the minister of but the way in which we pr ay. of his mercies” (WLC 178). His Word. We are also called The real issue for most of us is upon to examine what we hear, not the content of our prayers comparing it with the rest of the but the way in which we pray. Scriptures to ascertain whether We are called upon to pray this is truly God’s Word, and if with a full apprehension that so, to “receive the truth with God is our King and with an faith, love, meekness, and intense realization that we are readiness of mind” (WLC 160), sinners who would be totally meditating on it and hiding it and completely lost without in our hearts. We seek to “bring the initiative of His grace. Our forth the fruit of it in our lives” prayers are thus filled with (WLC 160). profound gratitude to God for His mercy toward us and with wholehearted belief in and fervent sincerity toward Him. We offer our desires up to God with a humble submission to

god’s Blessing in the Sacraments

The sacraments of baptism and the Lord’s Supper are also used by God to teach us reverence COVENANT | Fall 2007

communion with one another looks like should be able to watch a church’s deacons and follow their example. Even if a church doesn’t have deacons—or has poor deacons—we still have a basic responsibility to express our communion toward each other in deeds of love and mercy. Thus, our financial support of a church’s work is not merely a means for paying the salaries ...when believers gather together Word and Worship in of the ministerial staff, funding in church for corpor ate worship... Family and Community local and global evangelization they are not simply gathering as Presbyterians believe that projects, or supporting theologi“God is to be worshipped individuals but as households... cal education. It is also a means everywhere, in spirit and truth; for providing benevolence to as, in private families daily, those inside and outside of the family of faith (Gal. 6:10). We and in secret, each one by himself; so, more solemnly in the must therefore be involved in deeds of mercy within our own public assemblies” (WCF 21.6). These three spheres of private, congregations, but we are also called to work with our congregafamily, and corporate worship are mutually reinforcing; we are tions and presbyteries to assist in providing financial, material, called upon to pray, read Scripture, and sing praises individuand spiritual assistance to others who are in need and to bring ally, in our families, and as a church. Although not everyone is transformation and hope to our cities and the world. As we equipped for the public reading and preaching of God’s Word, work together, we will express our common union with Jesus it is still the case that “all sorts of people are bound to read and strengthen our bonds to one another in the Gospel of grace it apart by themselves, and with their families” (WLC 156). which transcends race, gender, and class distinctions. Indeed, family worship—which consists of prayer, Bible reading, and singing praises to God—is a necessary and vital part of the Root of Reformed piety: grateful growth in grace instructing our families in the principles of religion. Thus, when believers gather together in church for corporate worship on the Presbyterians recognize that as Christians we are a pilgrim Lord’s Day, they are not simply gathering as individuals but as people on a journey home. We believe that some “remnants households who have worshipped together all week long. of corruption” still abide in every part of believers, and this condition brings about “a continual and irreconcilable war” Other means of growth in grace between our remaining sinfulness and the indwelling Spirit While these are the particular means to which our confessional (WCF 13.2). Thus, the goal of our piety is not to achieve standards point for spiritual growth and communion with God, perfection or even momentary sinlessness but rather to promote our Presbyterian and Reformed forefathers utilized other means growth in grace, progress in communion with God, and a as well. For example, our confession talks about “religious oaths, “practice of true holiness” (WCF 13.1). Any progress we make vows, solemn fastings, and thanksgivings” which could be in the Christian life is due solely to the sovereign work of God’s corporate, familial, or individual times of communion with Spirit motivated by God’s amazing grace and rooted in God’s God (WCF 21.5). glorious Gospel. Another major part of our worship in every sphere is singing praises to God. For Presbyterians, singing the Psalms as well as hymns and other spiritual songs is an important means for enjoying communion with God. When we sing to the Lord, we engage in a type of prayer that offers up our desires to God through the mediation of Jesus Christ. His will, recognizing that He is the King who governs all His creatures and all their actions in accordance with His perfect will. So, in offering up our weighty desires to God, we offer up ourselves to Him as well so that we might know what is good, acceptable, and perfect in God’s sight (WLC 185; Rom. 12:1–2).

Serving the Saints

In addition to communion with God and the saints in corporate worship, Presbyterian piety is concerned with service to one another. Our communion with other believers commits us to “such other spiritual services as tend to their mutual edification” (WCF 26.2). This type of communion, in which believers care for each other in times of need, is clearly epitomized in the church office of deacon. People who want to see what our

DR. SEan lUCaS This article was adapted from Dr. Lucas’s book On Being Presbyterian: Our Beliefs, Practices, and stories. Professor Lucas became assistant professor of church history in 2005 and was appointed dean of faculty in 2006. In 2007, he was named vice president for academics. His passion for students who study church history is that they understand that Jesus Christ is the hero of the Christian story in every generation.

www.covenantseminary.edu

the Trinity’s

LOVE I

& ADOPTION

will not soon forget the response of the students in my systematic theology class in the spring of 2003. The students had prayed since the first day of class for fellow student Jason and his wife, Sally, who wanted badly to adopt a child from Colombia, South America. We were moved when Jason, through tears, shared that the arrangement had apparently fallen through. What a different mood prevailed one month later when Jason announced that he would soon pick up their new son! Spontaneous applause and expressions of joy erupted from the class. I have never encountered anything like it in my 27 years of teaching. That term we experienced the heartaches and joys of the family of God. It gave all of us a human example of God’s great love for us in adopting us to be His sons and daughters. The Gospel of John hints at the difficulty that we sinners have in believing that God really loves us: “So we have come to know and to believe the love that God has for us…” (1 John 4:16 ESV). We have to come to believe that God loves us. One of the dearest ways that God convinces us of His love is by telling us about our adoption. Each person of the Trinity loves us redemptively. foreign child. But they did so because they wanted someone to love. “We loved Pedro before we knew him,” Jason recalls. “That is an object lesson to us of God’s amazing love for us and choosing of us before we knew Him.” Spectacular as it sounds, God the Father—the Maker of heaven and earth—out of His free compassion chose us to belong to Him and to the other members of His family. As a result we do not have to strive to be accepted by our heavenly Father. This is good news, for we are a race of strivers. Consider the pattern of striving, succeeding, failing, falling, and discouragement seen in the mother who beats herself up at night for having yelled in frustration at her young, demanding children. She longs to do better, to be different, to know she is accepted. Or the son who wearies himself to excel in everything in hopes of hearing from his earthly father, “I am proud of you,” when all he has ever heard is “Why can’t you do better?” As those adopted by God our Father, we can bask in His love and enjoy our sonship/daughtership because He has already accepted us in His beloved Son, our Savior.

the Father’s love and Choice

God the Father showers His love upon us: “See what kind of love the Father has given to us, that we should be called children of God” (1 John 3:1 ESV). To be called God’s child is to be adopted by Him. John is emphatic— God loved us with this kind of love, the kind that makes us His children. Jason is an imperfect picture of God’s fatherly compassion. The Father also communicates His love for us in another way. Ephesians 1:4–6 tells us, “In love he predestined us for adoption through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace” (ESV). The Bible does not tell us everything we might want to know about predestination, but it does tell us all we need to know. God—moved by nothing He saw in us but because of “the purpose of his will” and “his glorious grace”—chose us to be His own. “In love he predestined us for adoption.” His choosing us to be His sons and daughters is proof that He loves us dearly. In a limited way, Jason and Sally mirror God. They chose to adopt. They were not obligated to ask for an orphaned, COVENANT | Fall 2007

the Son loves Us and gives Himself for Us

the Spirit loves Us, Opens Our Hearts, and assures Us

Not only does God the Father love us like that, but so does God the Son. In fact, the Father sent the Son so that we might become His children: “God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Gal. 4:4–5 ESV). The apostle Paul goes on in the next verse to speak of the Father sending “the Spirit of his Son into our hearts.” The whole Trinity is involved in our adoption. Jesus was “born of woman,” the Virgin Mary, and so He became a genuine human being like us. He also was “born under law,” obligated to obey the Ten Commandments, which He did flawlessly His whole life. The result of this divine person taking to Himself genuine and sinless humanity was His ability to redeem us “that we might receive adoption as sons.” But how did Christ redeem us “who were under the law,” that is, duty-bound to obey it (Gal. 4:5)? Paul answers this question in the previous chapter of Galatians. There he tells that we all had broken the law and were under its curse: “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them” (Gal. 3:10 ESV). The curse of the law is its threat of punishment to all who break it. That curse hung over our heads until “Christ redeemed us from the curse of the law by becoming a curse for us…” (Gal. 3:13 ESV). This is one of the clearest expressions of Christ’s substitutionary death in all of Scripture. Christ, the spotless Son of God, delivered us from the law’s curse “by becoming a curse for us.” Paul means that on the cross Jesus took the law’s penalty—its punishment—in our place. Why did He do such a thing? The answer is at once simple and profound: He loved us and gave Himself for us (Gal. 2:20). I especially want young pastors to hear this truth and be encouraged. Pastors bear the weight of struggles, sorrow, and sin of the people under their care—and so it should be. Sadly, though, pastors sometimes become the targets of deep anger and frustration. It is important to acknowledge the pain of such wounds, but it is also important to not forget: You will never be accursed despite these trials and difficulties. Christ took the condemnation for you and for them. He did this uniquely, once, and for all believers—forever.

Adoption demonstrates the Trinity’s love for us. The Father loves and chooses us, the Son loves and redeems us, and the Spirit loves us too. The Spirit opens our hearts to God’s love and applies the redemption planned by the Father and accomplished by the Son in two ways. First, He is “the Spirit of adoption…by whom we cry, ‘Abba! Father!’ ” (Rom. 8:15 ESV). “Abba” is an Aramaic word for “father,” denoting respect and tenderness. It is not baby talk (“Da-da”) as some have claimed, but it is a word of affection used by a loving child. A student once told me that she still calls her father “daddy.” It was a name she had learned to call her father while she was young. Though in her thirties with children of her own, she still called her father, “Daddy.” The Holy Spirit of adoption is the One “by whom we cry” out to God as “Abba! Father!” The Spirit enables us to call God “Daddy” or “Father” in truth. This shows the Spirit’s love for us; without His working in our hearts we never would have uttered such a cry. Second, the Spirit assures us of God’s love. Romans 8:16 tells us, “The Spirit himself bears witness with our spirit that we are children of God…” (ESV). Deep within our hearts the Spirit whispers, “I love you,” on the Father’s behalf. The Spirit convinces us within our hearts that God is our Father and we are His children. Some of us need to meditate deeply on these truths so they will seep into our inmost being and change the way we think about God and ourselves. This should be a comfort to the 50 percent of children who are currently fatherless. How many more currently suffer or have suffered under temperamental, neglectful, or abusive fathers? God knows, and He hears the cry of the fatherless and the despised. So much is He concerned with such matters that the Spirit of God does not cease to petition on our behalf. It is He who cries for us when we do not even know how to, saying, “Abba, Father” (Rom. 8:26).

DR. ROBERt pEtERSOn Dr. Peterson serves as professor of systematic theology at Covenant Theological Seminary. He has pastored several churches, and his experience as a minister of the Gospel is reflected in the practical emphases in his systematic theology classes. He is known for his daily lunches with students. Dr. Peterson has authored several books, including Adopted by God: From Wayward sinners to Cherished Children.

www.covenantseminary.edu

n o s n o i t c e l f e R n o i t p o d A l a u t i r p S I forget I’m adopted, but it’s true. I would like to get to know my new father (my heavenly Father), but my old father (the Devil) keeps calling. He wants to hang out. He reminds me of my past and tells me that I still owe him. I know he seeks my worst. Even though I grew up in a Christian home, I had a love for myself and played the game of faith without it ever being real. God the Father adopted me into His family when I was a freshman in college. Through a few men who moved into the dorms, I saw my need for a new life. I yearned for a new truth, a new way of seeing, a new family. In a way, I had a second adoption through the Adopt-a-College-Student initiative at my church in college. Pete and Judy Sommerville became my “adopted parents.” They loved me. They had me over for dinner and let me study at their house. I did laundry there. I played with their kids. I brought my girlfriend over to introduce her to them (they approved). The Sommervilles still care about us years later. As a campus minister, I care about the furthering of these two stories of adoption in the lives of students. I want to see students come to faith and learn what it means to live as sons and daughters of the King. Of course I talk about justification, sanctification, the Scriptures, and the life of faith, but I also talk about God the Father. Students are lonely and feel alienated, and they wonder if anyone truly loves them. They feel hustled from one activity to the next. They feel pressured to perform. There is an angst about the unknown. Speaking of their adoption into the family of God helps root them in the biblical, redemptive story of God’s children throughout time. Adoption is a truth that eases the pain when they wonder who cares about them.

COVENANT | Fall 2007

But I also want to see them join and flourish in the community of God’s people, the Church. I long to see them feel loved and accepted with these new brothers and sisters as we worship and serve our Father together. I want them to have a new kinship in our family reunions, to pray together, eat at the table, give to one another, stand up for each other, and to ask for forgiveness from each other. This is revolutionary “Those who are led by the Spirit of God are for many students. One sons of God. For you did not receive a spirit young woman at the that makes you a slave again to fear, but you University of Oklahoma received the Spirit of sonship. And by him we has not eaten at home cry, ‘Abba, Father.’ The Spirit himself testifies with her family for 15 with our spirit that we are God’s children. Now years. Another says her if we are children, then we are heirs—heirs of dad watches television God and co-heirs with Christ, if indeed we share while eating dinner by in his sufferings in order that we may also share himself every night. One in his glory.” ~ Romans 8:14–17 student’s mother calls to manipulate and pressure her, guilt-tripping her in every conversation. Another student doesn’t want to go home any more. These are children in “good families.” Need I mention the broken homes, the pain and shame of closed doors, or the alienation and abuse in dysfunctional families? The father of one of my students is in jail and won’t get out any time soon. Parents have affairs and force their teenage children to choose sides in the resultant divorce. These stories are growing more and more common. The Gospel has something to say about this. Children of God have a right to all the privileges of Jesus—the true son of God. Adoption matters in ministry. May we bring new and even estranged adoptees into our homes and love them with the En RE V. DO Ug SE RV love of the Father who gives good gifts to His children, for an working with Doug Serven beg at Fellowship (RUF) we have been so loved. Reformed University 7. He Oklahoma in 200

the University of with twentysomeone is the coauthor of ig Dunham Cra t den stu ry Covenant Semina have and his wife, Julie, (MDiv ‘09). Doug day be one to es hop four children. He a spot Louis Cardinals as drafted by the St. an RV he oys enj he tly ren relief righty. Cur . bought for $1,500

www.covenantseminary.edu

alUmni PrOFILe

When

GRACE A

Comes to Town

steep upward street follows the dingy stonework of flat-faced storefronts along a chipped and trash-strewn sidewalk. Nearby, the sound of rushing traffic on I-395 fills the hazy air. Commuters and consumers alike rush along, aware of little beyond their earbuds and iPods, oblivious to the passing world. After all, as someone once said, “It’s just another place.” For Glenn Hoburg (MDiv ’97), pastor of Grace Presbyterian Church of Washington, DC, there is no such thing. “We live in a time when it’s hard to take places seriously,” Glenn said during a recent visit to Covenant Theological Seminary, where he spoke in chapel. “It’s much easier for us to live in our heads and to ignore what is around us. Most of us don’t have jobs that immerse us in places. It used to be that everyone’s jobs immersed them in places. Today we live in the world of ideas, theology and souls, cyberworlds, and virtual worlds.” Glenn and his wife, Margaret “Meg,” moved to DC from the Boston-Cambridge area more than three years ago so that Glenn could work with Grace DC, then just a church plant. “We loved Boston and Cambridge,” Glenn shares. “We felt love for that place, for the Kingdom. I thought that was where we were going to be long term—maybe forever. Before I moved to DC, I would boast, ‘I am never going to leave Boston. I’m going to die in Boston.’ I hoped it would be later rather than sooner, but I said it often. I wanted to plant a church in Boston.” But the Lord had another city in mind for Glenn and Meg to love and serve. “I never hated Washington, DC, but I never felt attracted to what I perceived it to be—that is, merely a town of monuments and policy,” Glenn says.

“Instead God has shown me it is foremost a place with people—and those people are varied: black, white, Latino, as well as professional, poor, powerful, and powerless.” It is a place where the Lord has been actively at work and continues to be. “A sad irony of DC is that for decades great ideas were debated in the Capitol while the neighborhoods around it were falling to pieces and the crime rate was soaring,” Glenn shares. “At Grace DC, one of our great prayers is that we would serve the city so well that if we were to leave, The Washington Post would write about us and say, ‘Oh, this is cause to mourn. They were really serving the city.’ ” So, what exactly does that kind of service look like? “An elder of mine put it best,” Glenn explains, “when he said ‘A mobile population produces people who are less focused on the long-term problems of the community, less inclined to invest the time necessary to cultivate new relationships, and more consumer oriented.’ The Church has always emphasized the opposite: the importance of place, the importance of God, the importance of neighbor.”

“It’s much easier for us to live in our heads and to ignore what is around us. Most of us don’t have jobs that immerse us in places. It used to be that everyone’s jobs immersed them in places. Today we live in the world of ideas, theology and souls, cyberworlds, and virtual worlds.”

For Glenn, such a view of place is tied to his understanding of redemption. “Our view of redemption has to be like God’s or it’s no good. Unless our view of redemption enters into time and space—if it’s only this transaction between souls—it really isn’t grace; it really isn’t redemption. Your love must land somewhere; it must land on real people. It must land on a real place. We must remember that aside from the intermediate state of which Paul talks—where Christians’ spirits go to be with the Lord and await glorified bodies and a new heaven and earth—we will never exist apart from place. I think that has some implications for how we think about life and ministry right now.” Glenn prefers emphasizing place instead of city because sometimes the call to love the city is wrongly elevated as a more righteous thing than to love a small town. “Cities pump me up,” Glenn explains. “They are strategic and important, but Jesus used a bunch of fishermen from a small town. He was from a small town. Anytime we try to pin God down with our view of strategic, He tends to blow away our expectations. “I think the deeper issue is taking space and place more seriously. We are all prone to make our own idols. For city pastors, it can be idolatry of city ministry. As believers, we need to step back any time we start finding a form of righteousness in anything other than Christ. And we need to develop a more consistent view of place. The late Francis Schaeffer, a theologian and pastor, talked about no little people and no little places—and that’s the greater value that people need to learn.” What does it mean to love a city, this city—viewed by so many both inside and out as a place of corruption and disconnected from the reality of so much of the nation—and serve it with Gospel love? “God is beginning to convince people that the Kingdom isn’t Right or Left politically,” Glenn testifies. “It’s something completely different. When you hear a political issue—whether it’s the environment, gay marriage, taxation, etc.—if you think Left or Right, then you have bought into the categories of the world and are being shaped by them. To be a Christian is to be more than—and different from—either category.” Additionally, members of the church are beginning to take seriously this idea of place. Glenn tells about a community group (an intentional gathering of 10–15 people from the church with the hope of fostering relational life at the church) who invited an area writer who has written extensively on the history of the city so they could learn from her and grow in their appreciation for DC. Others are volunteering throughout the city in shelters and need-based ministries, and still others have moved back into the city as evidence of this renewed commitment to leave the city better than they found it. Through these feeble human efforts enacted by faith, the Spirit is bringing lost people to eternal salvation in Christ Jesus. “The Lord has blessed our commitment to speak to non-Christians,” Glenn says. “Non-Christians regularly come to our

church and actually connect to truths that are being addressed. They aren’t distracted by cultural Christian language, and they are engaged. The Spirit lets us connect in an area where these non-Christians can honestly say about some element of our worship and lives, ‘I know that is real,’ and then gives us the privilege of seeing some of these people come to know Jesus.” Ultimately, such Gospel transformation can only come from God, which is why Glenn and Grace DC are praying supernatural prayer requests—supernatural because, as Glenn puts it, “They are so beyond our power, they make us feel weak and force us to fall on our knees because we can’t make them happen.” What are the prayers of this church? They are prayers for it to become a community that can lay down the idols of Washington and not be divided by political differences and that

Glenn and Meg Hoburg and their daughters Madeline (left; age 9) and Isabelle (right; age 7)

it might engage secular people in the city and serve the city so well that if God were to remove the congregation, they would be missed. When speaking to a group of students during his visit to the Seminary campus, Glenn wrapped up his talk by leaving them with two questions to ponder: “How would people know that grace came to town? How would people know that redemption was living next door?” Back in DC, the Hoburgs answer these questions through their pursuit of a vision that transforms sidewalks and storefronts and awakens people from their oblivion to the love of God in Christ Jesus, manifest in the lives of those who follow Him. JOEl HatHaWaY Joel Hathaway (MDiv ’04), director of alumni and church relations, serves to encourage and sustain pastors and ministry leaders in their first five years of ministry and beyond. Graduates of the Seminary are invited to contact Joel Hathaway for matters of prayer by e-mail at joel.hathaway@covenantseminary.edu.

To hear Glenn Hoburg’s Covenant Seminary chapel message or listen to or read any of the other 1,500 free online resources that the Seminary makes available, visit www.covenantseminary.edu/resource.

www.covenantseminary.edu

Capital Campaign Invest in the Future

Through Covenant Theological Seminary, you minister to your children and future generations by helping to train future pastors to proclaim the inerrancy of Godâ&#x20AC;&#x2122;s Word, the beauty of His sovereign grace, and the joy of bringing the Gospel to a world in need of transformation.

Digital rendering of the north face of the new academic building

Past Blessings and Future Responsibilities For the past 50 years, God has granted Covenant Theological Seminary a great abundance of His grace. Explosive enrollments, expanding inﬂuence, and an extraordinary faculty are just a few of the many evidences of His blessings. In fact, God’s grace has been so abundant that He has blessed us well beyond our present capacity.

With such blessings come increased responsibilities to Jesus Christ, to His Church, and to those whom He calls into ministry. Together with our supporters, God is using Covenant Seminary to equip a new generation of pastors to reach our desperately secular society, making former enemies of Christ into children of the King—for His praise and glory.

Our By His Grace, For His Glory capital campaign is enabling us to better carry out our mission to prepare the next generation of leaders for Christ’s Church. Please join us as we steward the abundant blessings He has already provided and prepare responsibly for the next 50 years of blessing and growth—by His grace and for His glory.

(above and right) An open-air arcade will connect the new building with the current chapel. (far right) The lobby of the new building as seen from the north entrance

Investing Today in the Pastors of Tomorrow We are convinced that God is calling Covenant Theological Seminary to a new level of stewardship in preparing leaders for the Church who can engage and inﬂuence today’s world. In response to God’s calling, and believing that now is the time to seize the historic opportunity He has given us to make a difference for His Kingdom, we are in the midst of our By His Grace, For His Glory capital campaign. By God’s grace, the campaign has thus far been greatly blessed by generous gifts from private donors

and churches as well as grants from charitable foundations. Now, as we are in the public phase of this campaign, we need your help. We invite you to consider being part of this exciting new chapter in the history of Covenant Seminary as we seek to be good stewards of the overwhelming blessings God has given us and seize this opportunity to pass those blessings on to future generations. May the Lord use us all mightily to achieve His Kingdom purposes.

www.covenantseminary.edu

NOT

T E Y E HOM

ps Experience Dr. Daniel Kim TaCulture Kid” for Teaching and Life as “Fourth-

hen asked where he is from, Dr. Daniel Kim, assistant professor of Hebrew and educational ministries, struggles for a response. “It’s a very, very difficult answer,” he says. “If I see someone is in the mood for a conversation, I tell them the story. If not, I just say, ‘The Chicago area.’ ” Dr. Kim’s story involves three countries, three cultures, three languages, and a life on the move. This transience has wrought within him a passion for languages and a longing for his real home. Born in Kwangju, South Korea, Kim moved to Thailand at age five, when his father accepted a call to the mission field there. In Thailand, Kim attended an international school where he received his education in English. He spoke Thai but never learned to read or write in it. a Cultural Conundrum

Kim’s time in Thailand forced him to adjust to a life of split cultures. At home, the family spoke and acted Korean. At school, Kim spoke English, and his conversations with friends took place in Thai. “In missiological circles, people who grow up overseas are called ‘TCKs,’ or third-culture kids,” Dr. Kim explains. “They tend to have a mother Professor Daniel Kim is beginculture—the culture of their parents, the ning his second year of teaching culture they are living in, and a unique Hebrew at Covenant Seminary. blend they create. In my case, I would say I was a fourth-culture kid.” But being part of multiple cultures can make no culture fit. “I would not say Korea is my home. That alone tells me I’ve had to grapple with who I really am.” longing for Home

Though Kim moved to the US permanently in 1981, the relocating did not stop. Until marrying his wife, Tammy, in 1999, Kim said he had never lived in the same place for more than two or three years. Though he felt rootless at times, nomadic life intensified the longing for a spiritual home where no one is a native. Kim takes comfort from Scriptures such as 1 Peter 1–2 and Philippians 3 which emphasize the temporary nature of life on earth. “Everyone in heaven is an adopted child,” he says. “None of us is born as a citizen of heaven. As a result, the earthly categories of race and ethnicity no longer apply.” Kim’s linguistic background connected him to the Hebrew language, a passion he COVENANT | Fall 2007

above: In 1976, when Daniel (front, left) was 5, the Kim family moved from Korea to Thailand as missionaries.

discovered while earning his MDiv. Because the Hebrew Bible is read from right to left, like the Korean Bible, Kim said he easily decided to study Hebrew. As a Hebrew professor at Covenant Seminary, Dr. Kim strives to bring a user-friendly perspective to a language many students find difficult to master. “I want teaching to be practical to the learner,” he says. Kim believes Hebrew is too important for pastors to forget it after seminary. “If you don’t get it, you’re at the mercy of commentaries,” Kim says. And not being a scholar is no excuse to prepare for a sermon without the help of the original languages, he insists. “Pastors need to know the languages to teach well. Relational pastors need to be even more careful because people will soak up their teaching,” he says. In the future, Dr. Kim hopes to research how often pastors use their Greek and Hebrew in weekly sermon preparation. As he begins his second year, Kim remains excited to be part of the Covenant community. “I feel very at peace being here,” he says. “The Spirit is moving here, and that’s a good thing.” Good enough to make this traveling soul feel at home.

mEgan FOWlER Megan Fowler is a freelance writer and part-time MATS student. She and her husband, Lindon, a full-time MDiv student, live in University City, Missouri, with their dog, Nash. They both expect to graduate in 2010.

SEMINARY neWs AnD events mediterranean Cruise

accreditation Evaluation

JuLY 22–AuGust 4, 2008

OCtOBer 21–24

Next summer, join a group of Seminary representatives on a European trip to explore richly historic and biblically significant cities. We will visit nine ports in the countries of Spain, France, Italy, Greece, and Croatia. During the excursion, Covenant Seminary’s president, Dr. Bryan Chapell, will teach from God’s Word, and we will stand in awe of His work throughout history as we sail majestic seas and tour ancient sites.

Covenant Theological Seminary will host a visiting team from two accrediting agencies. They will perform a comprehensive evaluation of the Seminary. Part of this includes a review of feedback from our constituencies. If you would like to be part of this process, please visit www. covenantseminary.edu/news for more information. Comments and feedback will be made available to the visiting committee as they evaluate the Seminary.

pROFESSORS’ sPeAKInG SCHEDUlES Hans Bayer Professor of New Testament OCT. 14–15 First Presbyterian Church;

Chattanooga, tn. Missions conference.

Bryan Chapell President; Professor of Practical Theology OCT. 6–7 Christ the King Presbyterian Church; houston, tX.

Outreach conference. NOV. 10–11 Faith Presbyterian Church; Wilmington, De. Presbytery

meeting (saturday) and worship service (sunday). NOV. 18 First Presbyterian Church; Macon, GA. Morning worship

service and area-wide PCA evening worship service.

philip D. Douglass Associate Professor of Practical Theology SEPT. 26–28 Atlanta, GA. Chairing the PCA’s Mission to

north America committee meeting.

David Clyde Jones Professor Emeritus of Systematic Theology and Ethics OCT. 19–20 north Cincinnati Community Church; Cincinnati, Oh.

human life issues seminar.

J. nelson Jennings

EVEntS Urban Church planting Seminar sePteMBer 21–22

Dr. Phil Douglass and Dr. Nelson Jennings will sponsor Strategies in Urban and Center-City Church Planting. Featured speaker: Rev. Jack Howell, Trinity Presbyterian Church; Norfolk, Virginia. peacemaking in practice OCtOBer 5–6

Please join us for “Peacemaking in Practice,” a special Lifetime of Ministry Course offered by the Seminary’s Center for Ministry Leadership. It will feature practical interaction on how a culture of peacemaking can be created in your local church. Speakers will include Ken Sande, director of Peacemaker Ministries and author

of The Peacemaker, as well as other members of the Peacemaker Ministries team. For more information visit www.covenantseminary.edu/ apologetics/events.asp. Fall 2007 Francis a. Schaeffer lectures on the Emerging Church OCtOBer 19–20

Twice a year, the Francis A. Schaeffer Lectures bring together noted Christian thinkers and speakers to discuss critical issues facing the Church and society. The theme for the fall lectures is The Emerging Church: Discerning a Missional Milieu. The keynote speaker will be Rev. Darrin Patrick, lead pastor of The Journey, an interdenominational church in St. Louis.

Associate Professor of World Mission OCT. 6–7 Centralia Presbyterian Church; Chester, vA.

Missions conference. OCT. 14 hixson Presbyterian Church; hixson, tn.

Missions conference.

Sean michael lucas Vice President for Academics; Assistant Professor of Church History SEPT. 6–8 university of Arkansas at Little rock; Little rock, Ar. tOPIC: “red and Yellow, Black and White: southern Presbyterian

Conservatives and the Crises of Postwar America.” NOV. 16–18 the evangelical theological society; san Diego, CA. tOPIC: “Divine Light, holy heat: Jonathan edwards, the sermon,

and spiritual Formation.”

Robert a. peterson Professor of Systematic Theology OCT. 26–28 Lancaster, PA. reformed Bible conference. SUNDAYS, AUG–NOV twin Oaks Presbyterian Church; Ballwin, MO.

Adult sunday school.

Richard Winter Professor of Practical Theology SEPT. 10–12 Gaylord Opryland; nashville, tn. society for Christian Psychology. tOPIC: “Between the Bible and Brain scans:

understanding Depression.”

CampUS COUPLES As God calls men and women to Covenant Seminary to prepare for a lifetime of ministry, He also calls some of them to marriage and a lifetime of service together. Here are some of the marriages of student couples that have taken place over the past year. hannah hager & Zack Wood 5-20-06 Ada Appling & ryan Moore 5-27-06 sarah Park & Mike Bobell 8-26-06 Abby estes & robert Cunningham 8-26-06 Beth Ann Patton & Jason Brown 11-03-06 Kate schenewerk & James Quadrizius 12-16-06 Beth sloan & Zane hart 12-29-06

emmalee Bragg & tim Padgett 1-6-07 emily Magee & Matthew Wicker 1-20-07 Amy-ruth Gregory & Jason Bartlett 3-31-07 Cheryl tirey & Will King 5-11-07 Andrea Levinson & Chris sanders 6-2-07 Charity Irvine & stephen Jones 6-30-07 Christine Dow & tom rubino 8-25-07

SEPT. 13–15 Gaylord Opryland; nashville, tn. American Association of Christian Counselors. tOPIC: “Between the Bible and Brain

scans: understanding Depression.”

FaCUltY neWs • Dr. Nelson Jennings will host three guests from Iran for collaborative meetings September 17–21. • Please pray for Dr. David Calhoun as he resumes cancer treatments.

To find out about Seminary happenings and events, visit our Web site at www.covenantseminary.edu.

ALUMNI NEWS

Paul Billy (MDiv ’93) and Shirley Arnold and their children—Jesudhas (age 9), Elsie (age 6), and Joseph (age 4)—continue serving in Bangalore, India, where they attest to the growth of the Kingdom of God. Bangalore Presbyterian Church (BPC) recently relocated closer to the college students to whom they minister. In addition, a church planter was recently ordained for the Panruti Presbyterian Church. A church planter is also on location, where rebuilding efforts following the 2004 tsunami continue. To date, Homes of Hope, a collaborative ministry, has been able to rebuild and give away 300 homes. Our prayers are with Dave (MDiv ’03) and Lisa “Chip” Baggett as they begin a new church plant in Delaware County “Delco,” Pennsylvania (near Philadelphia). Delco has more than 500,000 people, few churches, and many physical needs. The Baggetts have three children: twin boys Jadon and Nathan (age 3) and daughter Elena (age 1). Macklann Basse (MATS ’06) was ordained by the West African Evangelical Presbyterian Church of Togo (EEPT [from the French spelling]) on March 3 at New City Fellowship Church, in St. Louis, Missouri. Dr Ayedze Kossi was sent by EEPT to lead the service.

The US Naval Chaplains School recently created a student leadership award named after Stan Beach (BDiv ’61/MDiv ’72). Stan, a retired PCA Navy Chaplain and highly decorated officer from Vietnam, currently serves as an associate director of the Presbyterian and Reformed Joint Commission on Chaplains and Military Personnel (PRJC). Stan lives in Leesburg, Florida, with his wife, Ellen. They have two children (Laurie Dewey and Randal Beach) and four grandchildren. After seven years as associate pastor of Redeemer Presbyterian Church in Indianapolis, Indiana, Michael (MDiv ’99) and Laura Bradham have moved to Houston, Texas, where Michael is working in his other area of experience and training—mechanical engineering. Michael and Laura, along with children Faith (age 16), Jessica (age 13), and David (age 10), rejoin extended family and friends in their hometown. Carlton Caldwell (MDiv ’99) received his Doctor of Ministry degree from The Southern Baptist Theological Seminary. He wrote his dissertation on “Developing Lay Servant Ministers.” Carlton and his wife, Aurita COVENANT | Fall 2007

Prince, live in St. Louis, Missouri, where Carlton serves as pastor of the Galilee Baptist Church and as a visiting instructor teaching practical theology at Covenant Seminary.

Darden (MDiv ’98) and Belinda Caylor, along with their children (Joshua, Jonas, and Hope), recently moved from San Antonio, Texas—where Darden was serving as an associate pastor of Hope Evangelical Presbyterian Church—to St. Peters, Missouri, to begin a new EPC church plant. Jamison Galt (MDiv ’06) is in the middle of a church-planting apprenticeship at Park Slope Presbyterian Church in Brooklyn, New York. He is also a Redeemer Presbyterian Church in Manhattan Church-Planting Fellow. Jamison is praying for and planning toward planting a church in another Brooklyn neighborhood in the coming years. He and wife, Laura (MATS ’06), and their twins, Arthur and Adaline, currently reside in Park Slope, Brooklyn. Jim Hainley (1958–59) retired pastor of The United Methodist Church, is serving Christ in Bel Air, Maryland. He and his wife, Sandy, have five married children, nine grandchildren, and one great-grandson. Jim is active in leading Emmaus Walks, preaching, and home Bible studies. He is very thankful for the training he received at Covenant Seminary and specifically thankful to Rev. R. Laird Harris, who helped restore his faith in the resurrection of Jesus Christ. Andy Lee (ThM ’97) oversaw the planting and organization of The City Church of Honolulu Mission (mission work of the Northern California Presbytery), currently the only PCA presence in Honolulu, Hawaii. On February 25, George Robertson (MDiv ’91, ThM ’97), former professor of homiletics at Covenant Seminary, delivered the sermon and the charges to Andy and the congregation. The organization and installation service came eight years, eight months, and 19 days after the church’s first public worship service in June 1998. After the completion of a two-year internship at Walnut Creek Community Church, Brian Main (MDiv ’05) has been called as the senior pastor of the congregation located in Warren, Ohio. Brian, his wife Beth, and their children Megan, Joe, and Katelyn reside in Warren.

After seven enjoyable years serving as an RUF campus minister at Mercer University, Colin Peters (MDiv ’99) accepted a call to serve as the assistant pastor at New St. Peter’s Presbyterian Church in his hometown of Dallas, Texas. Colin and his wife, Mary, have three children: Carson (age 5) and twins William and Ansley (age 3). The Covenant Seminary community extends its condolences to Mark (MDiv ’03) and Kristi Reed at the recent passing of Mark’s mother, Marsha Reed, who suffered from cancer since Mark’s first semester at the Seminary in 1999. Marsha went home to be with her Lord and Savior on March 20. Mark, Kristi, and children Walker (age 4) and Marshall (age 1) are serving with RUF at Trinity College in Hartford, Connecticut. George Robertson (MDiv ’91, ThM ’97), pastor of First Presbyterian Church in Augusta, Georgia, and Mary Beth McGreevy (MDiv ’05) have cowritten a study called Deuteronomy: More Grace, More Love: Living in Covenant with God. This book helps ask and answer questions for anyone leading a group through Deuteronomy. George received his PhD from Westminster Seminary this summer. We rejoice with Max Rogland (MDiv ’96) on his appointment as assistant professor of Old Testament at Erskine Theological Seminary’s campus in Columbia, South Carolina. Max received his PhD in biblical Hebrew from Leiden University in the Netherlands in 2001. Since then Max has been serving as the pastor of Trinity Presbyterian Church in Rochester, Minnesota. Max and his wife, Lara, have three boys: Chalmers (age 7), Elias (age 4), and Latimer (age 2½). Since stepping aside from full-time pastoral ministry in 2002, Art Scott (BDiv ’68) and his wife, Sharon, have continued to minister in Izmail, Ukraine, where they have been working on establishing a Life Care Center and translating the Reachout Adventure Vacation Bible School material into Russian. Art is primarily involved with young pastors and churches in cities where MTW has not previously had a presence.

Mike (MDiv ’91) and Leslie Singenstreu are celebrating nine years of ministry at Christ Presbyterian Church in Victoria, Texas. Mike planted the church in 1998, and it particularized in 2002. In addition to regular pastoral responsibilities, Mike spends time

developing a men’s ministry, which currently consists of 15 men. Christ Presbyterian hopes to purchase land for a building by the end of this year. Mike and Leslie have five children: Zachary, who is home with the Lord, Laura (age 23), Hannah (age 20), Clara (age 17), and Tanner (age 8). Congratulations to Natee Tanchanpongs (MDiv ’99) on the successful completion of his PhD in systematic theology at Trinity Evangelical Divinity School. Natee and his wife, Bee, along with daughter Maisie—born April 4—returned to Thailand in July to continue their work with Presbyterian Mission International (PMI) and an MTW church planting team. Natee plans to begin teaching at Bangkok Bible College and Seminary. Covenant Seminary celebrates with Phil (MDiv ’05) and Rebecca (Hogan) Wood on their one-year anniversary, June 2. Members of the wedding party included Jeremy Bedenbaugh (MDiv ’05), Mike Werkheiser (MDiv ’05), T. J. Wolters (MDiv, MAC ’07), and Ryan Anderson (MDiv ’07). The wedding was co-officiated by Phil’s father, Rev. C. Louis Woods, and Dr. Tom Ricks (MDiv ’94, DMin ’02). Phil is serving as the assistant pastor of Greentree Community Church in Kirkwood, Missouri. Rebecca serves there as the women’s youth director.

BiRtHS Jeremy and Jenna (Morgan) Brennan (MATS ’04) proudly announce the birth of their second daughter, Kara Elizabeth, born July 14, 2006. Jenna has served part time as an RUF intern at the University of Oklahoma-Tulsa, where the Brennans currently reside. Joel (MDiv ’99) and Cyndi Keen welcomed Benjamin Seth into their fold on January 30. Sisters Emma and Abby are thrilled to have him join them. Keith (MDiv ’05) and Kathryn Ledford joyfully welcomed Isaiah John into their family on February 10. Isaiah joins twin brother and sister Andrew and Madelyn (age 2). The Ledfords live in Winterville, North Carolina, where Keith

works with the youth at Christ Presbyterian Church and teaches Bible at Christ Covenant School. Congratulations to Joel and Jennifer (Maurizio) Lohr (MAC ’02) on the birth of their son, Ian Joel, born April 13. Ian joins big sister Josephine. The Lohrs live in Stonington, Illinois, where Joel serves as the pastor of Old Stonington Baptist Church and Jennifer serves as a counselor at an area junior high and high school. We celebrate with Andy (MDiv ’03) and Kacey (MAC ’01) Moehn, who welcomed their third child, Sarah Grace, born February 27 and weighing 6 lbs. 2 oz. Sarah joins older brothers Justin (age 3) and Noah (age 1). The Moehns live in Perrysburg, Ohio, where Andy serves as the pastor of Stonebridge Evangelical Presbyterian Church. On October 23, 2006, Julie (Mings) (MATS ’01) and Evan Monkley welcomed Jackson Ward into their family. Sister Ashlynn (age 2) is delighted to have a little brother. On March 22, Rusty (MDiv ’99) and Cristy Mosley welcomed Jackson Hardy, who weighed 10 lbs. 6oz. and measured 22½ inches. Jackson joins older sisters Lucy Grace (age 7) and Mary Lynn (age 6). The Mosleys live in St. Louis, Missouri, where Rusty serves as the pastor of Redeemer Community Mission. Bryan (MDiv ’01) and Jennifer Stewart announce the birth of Micah Bryan, born March 24 and weighing in at 9 lbs. 12 oz. Micah joins older sister Eowyn (age 5) and brother Riley (age 3). Jennifer works at homemaking and character building of the children. Bryan works as an adjunct faculty member at the University of Virginia teaching in the Religious Studies department. Starting this fall he will be serving in a two-year post-doctorate position at Valparaiso University (Indiana) teaching theology. Tucker (MDiv ’03) and Stacy York announce the birth of Silas Matthew, born April 5. He weighed 7 lbs. 4 oz. and stretched 20¼ inches. Silas joins older siblings TJ (age 8), Marriaye (age 5), Titus (age 3), and Slayton (age 2). The Yorks live near Lancaster, Pennsylvania, where Tucker serves as an associate pastor of Westminster Presbyterian Church.

We Want to Hear from you! Alumni, we consider you family, and we’d like to keep in touch! Please let us know where in the world God has called you, and fill us in on what you’re doing there. update us about your family as well. send e-mails to alumni@covenantseminary.edu and written correspondence to Alumni news, Attn: Joel hathaway, 12330 Conway road, st. Louis, MO 63141. If you don’t currently receive e-Connect, our monthly electronic newsletter, but would like to, send your request to alumni@covenantseminary.edu.

Executive Editor David Wicker Managing Editor Stacey Fitzgerald Editor Jackie Fogas Assistant Copy Editors Rick Matt Nicolle Olivastro Photographers and Image Contributors Kelly Park Joel Hathaway Lisa Hessel Daniel Kim Design and Production 501creative, inc. Circulation Nicolle Olivastro Editorial Contributors Daniel Doriani Megan Fowler Joel Hathaway Sean Lucas

Rick Matt Robert Peterson Doug Serven

Covenant Theological Seminary 12330 Conway Road St. Louis, Missouri 63141 Tel: 314.434.4044 Fax: 314.434.4819 E-mail: covenantmagazine@covenantseminary.edu Unless otherwise indicated, all Scripture references are taken from the Holy Bible, New International Version®, NIV®, ©1973, 1978, 1984 by International Bible Society. Used by permission. All rights reserved. Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version, ©2001 by Crossway Bibles, a division of Good News publishers. Used by permission. All rights reserved. Volume 22, Number 3. ©2007

Covenant is published by Covenant theological seminary, the seminary of the Presbyterian Church in America. the purpose of Covenant seminary is to train servants of the triune God to walk with God, to interpret and communicate God’s Word, and to lead God’s people.

Covenant Theological Seminary 12330 Conway Road St. Louis, MO 63141

Non-profit Organization U.S. Postage

PAID

Creative Printing Services, Inc.

CHANGE SERVICE REQUESTED

StUDEnt PrOFILe

Marriage Vision Building a

and a

As singles, Ada and Ryan Moore individually followed God’s call to seminary.

ne of the most identifiable consequences of divorce upon today’s younger generation is the delay in—if not the total avoidance of—getting married. And yet, marriage remains the clearest expression of Christ’s relationship to His people (Eph. 5:31–32). No wonder the pursuit of godly marriage by young seminarians shines like a beam of glory in a landscape tattered with broken relationships. “Marriage broadens your ministry perspective,” says Ryan Moore (MDiv ’08). Ryan and his wife, Ada (MAEM ’08), came to seminary as singles; they were married a year ago. Both have backgrounds in campus ministry. “We’ve been opened up to this idea that there is something bigger going on than just God meeting our emotional and sexual needs. The cultural view of marriage is often about the wrong things—physical attraction, more often than not. Marriage isn’t less than that, but it’s so incredibly much more.” While being “short on experience,” Ryan and Ada both attest to the focusing effect that marriage has had on their lives. “Being married has forced me to make decisions. There’s a team to consider,” Ryan notes. “Marriage has also helped me set boundaries. I can better envision where God is leading and what type of ministry He may be calling us to.” A single man may imagine any number of ministry directions for himself, but only as he enters into a covenant with his wife does the presence of her unique gifts solidify a specific vocational direction for them both. To paraphrase Martin Luther: Upon entering marriage, “all vocations no longer stand on a common plane, but a certain vocation comes to the fore as mine” (The Christian’s Calling, Gustaf Wingren).

for Ministry

Lest the Moores seem honeymoon blind, challenges have arisen. “Marriage hasn’t deconstructed my view of ministry so much as it has deconstructed my view of the ministry I saw myself doing,” Ada says. “In our short time of marriage, I’ve had to lay aside so many of the dreams that I’ve had for myself and begin dreaming new dreams with this other person in mind.” The sacrifices that have been made for the sake of marriage are slowly and generously being repaid in the overflow of a life of love. Ada shares, “I can’t imagine going into ministry and not having your spouse involved. It’s been hard to work with the college students this past year and not have Ryan with me. He buffers a lot of my sharp edges. I start to feel that sense of incompleteness when we aren’t doing things together.” “And I need her support,” Ryan adds. “I need her approval. I’m learning a new concept: connectedness. I’m learning that when we are disconnected in any way, in whatever I’m doing—whether preparing for or preaching a sermon—I won’t be effective.” To be sure, by God’s grace the Moores will be serving side by side in ministry. “At the end of the day, I want to be doing all the things I have been trained to do here at Covenant Seminary,” Ada says. “Being a wife and a mother isn’t less than this, it’s more.” Ryan confirms their desire to serve together. “I want her serving beside me—writing curriculum, meeting with women, and impacting the college campus for the Kingdom,” he says. “I don’t ever want her gifts to be discounted. “We are Christians,” Ryan posits, “and we believe God has a purpose for our lives. What if the purpose of marriage is to go to China, Africa, or the college campus to serve the rest of your life as a team and build God’s Kingdom? Culture’s view of marriage and self-satisfaction becomes irrelevant in light of such realities.”

JOEl HatHaWaY Joel Hathaway (MDiv ’04), director of alumni and church relations, serves to encourage and sustain pastors and ministry leaders in their first five years of ministry and beyond. Graduates of the Seminary are invited to contact Joel Hathaway for matters of prayer by e-mail at joel.hathaway@ covenantseminary.edu.