Moore Matters Winter 2023

Reformed Evangelical: What does it mean? pages 2-3

Reaching Hindu people in Australia pages 8-9

Reflecting on Peter Jensen at his book launch pages 10-11

Mark Thompson / Principal

WHAT DOES IT MEAN TO SAY THAT MOORE COLLEGE IS BOTH “REFORMED” AND “EVANGELICAL”? IN SOME PARTS OF THE WORLD IT WOULD SEEM ODD TO USE BOTH THESE TERMS TO DESCRIBE YOURSELF, YOUR CHURCH OR YOUR COLLEGE. INDEED THERE IS SOMETIMES A MUTUAL SUSPICION BETWEEN THE “REFORMED” AND THE “EVANGELICALS”.

“Reformed” is a theological label indicating a theological heritage associated with the Protestant Reformation of the sixteenth century, and more particularly with men like Huldrych Zwingli, Martin Bucer, John Calvin and Heinrich Bullinger.

The most important characteristic of “reformed” thinking is its stress on the loving, gracious sovereignty of God over all his creation and in every area of human life. On the grand scale, through all the ups and downs of human history, God is moving things forward toward the goal he has intended: a new heavens and a new earth where righteousness dwells (2 Pet 3:13) and where his people from every nation, tribe, people, and language rejoice in the redemption we have in Jesus (Rev 7:9–10). On the smaller scale, God has done everything necessary to secure the salvation of each one of his people. Our salvation begins with God’s decision rather than ours (Eph 1:4). We come to Jesus in response to his call (Matt 11:28–30). It is his work from beginning to end which we simply receive with gratitude and faith.

Reformed thinking finds eloquent expression in the Heidelberg Confession (1563), the Anglican Thirtynine Articles of Religion (1571), and the Westminster Confession of Faith (1648). Reformed, Anglican and Presbyterian churches all claim this theological heritage. In the last century it has been expounded with clarity and conviction by men like Louis Berkhof,

John Murray, J. I. Packer, and D. B. Knox.

“Evangelical” is seen as more than a theological label. It describes a mode of life which keeps the gospel and its proclamation at its centre. Evangelicals see our greatest human need as salvation from sin and judgment, with all their terrible consequences. The gospel of the Lord Jesus Christ answers that need, with the announcement of Jesus’ victory over sin, death and judgment, and a summons to respond with repentance and faith. That is why the gospel shapes our priorities both individually and as the gathering of God’s rescued people in a particular place (the church).

Evangelicals look back to the Bible, since it is only there that the true gospel is to be found—namely the gospel preached by Jesus and his apostles. They look around at a world lost without Christ and desperately needing to hear that gospel (whether they realise it or not). They look forward to the end, when Jesus will return, every enemy will be defeated, God’s redeeming purpose will be fulfilled in all its fullness, and every knee will bow acknowledging that Jesus Christ is

Lord. They recognise that the period between Jesus’ first coming and his second is the time of gospel mission: “this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come” (Matt 24:14).

Holding both “reformed” and “evangelical” together keeps us from two dangers. It keeps us from being inward looking, preoccupied with doctrinal purity, constantly differentiating ourselves from those with different views. Not that doctrinal truthfulness and clarity are unimportant. Without sound doctrine, God’s people suffer with every new wave of human alternatives to God’s truth. Yet doctrinal truthfulness and clarity serve a higher purpose: the faithful proclamation of the gospel so that lost men and women might be saved. Christian discipleship is not selffocussed and self-protective. It is exercised in the world God loved so much that he sent his Son (John 3:16).

On the other hand, affirming these two descriptors together keeps us from placing our emphasis on what we do rather than on God’s saving power in evangelism, and a preoccupation with the near goal of personal conversion rather than the final goal of Christian maturity. The apostolic mission of the New Testament was not satisfied with an initial decision to follow Jesus. Paul, Peter and John (not to mention the unnamed author of the Book of Hebrews) were all vitally concerned with Christian growth. The apostle Peter finishes his second letter with the words,

You therefore, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability. But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. (2 Pet 3:17–18)

Using both words, “reformed” and “evangelical”, to describe ourselves reminds us that we don’t have to choose between sound doctrine and evangelistic zeal. The two go hand in hand. Our commitment to evangelism—to personal conversion, a call to repentance and faith, to a spirit-filled life of freedom, joy and humble obedience—arises from our theology. It is God’s character and his purpose, revealed to us in the Scriptures, that drive us forward. As Paul put it, “knowing the fear of the Lord” and “compelled by the love of Christ”, we are ambassadors for Christ (2 Cor 5:11–21). “For our sake [God] made him to be sin who knew no sin, so that in him we might become the righteousness of God” (v21).

Perhaps one of the most significant little books to remind us that our understanding of God’s sovereignty does not lead us to just sit back and watch what happens, but to be active in prayerful evangelism until Jesus returns, has been Jim Packer’s Evangelism and the Sovereignty of God (Leicester: IVP, 1961). This is how it ends:

… this doctrine does not in any way reduce or narrow the terms of our evangelistic commission. Now we see that, so far from contracting them, it actually expands them. For it faces us with the fact that there are two sides to the evangelistic commission. It is a commission, not only to preach, but also to pray; not only to talk to men about God, but also to talk to God about men. Preaching and prayer must go together; our evangelism will not be according to knowledge, nor will it be blessed, unless they do. We are to preach, because without knowledge of the gospel no man can be saved. We are to pray, because only the sovereign Holy Spirit in us and in men’s hearts can make our preaching effective to men’s salvation, and God will not send His Spirit where there is no prayer. (p 124)

At Moore College we gladly embrace reformed theology—without being bound to a system, but testing everything against Scripture—and we joyfully pursue the priority of evangelism, knowing that the gospel is what we and our world need more than anything else.

Dr Mark D Thompson, Principal

The Jewel and the Sun

Justification and union with Christ according to the Reformers

Lionel Windsor / Lecturer in New Testament

JEWELLERY AND SUNSHINE. THESE ARE TWO POWERFUL IMAGES USED BY THE REFORMERS TO DESCRIBE OUR RELATIONSHIP WITH GOD BY HIS GRACE. THE REALITY THEY ILLUSTRATE IS STILL VITAL FOR US TO REMEMBER TODAY.

The big issue: How can God justify the ungodly?

One key issue the Reformers were wrestling with was understanding and explaining justification by faith. “To justify” is an action of a judge in court. It means to declare that a defendant is righteous. But when we face God, our creator and ultimate judge, we’re not righteous. We’re sinners. We don’t deserve God to declare us righteous. Yet wonderfully, as Paul writes in Romans:

And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness. (Rom 4:5–6)

God justifies us by faith. This is both immensely comforting and profoundly problematic. It’s immensely comforting because we’re all ungodly sinners. We need God to justify us. Otherwise, we would never be able to stand in the face of his judgment and never receive

eternal life! But it’s also a huge theological problem. After all, God is meant to be a righteous judge. By rights, a righteous judge should never justify unrighteous sinners (see, e.g., Ex 23:7; 1 Kings 8:32). So how can God both be a righteous judge while also declaring unrighteous people righteous (see Rom 3:26)?

Inherent righteousness?

A standard answer to this question given by the Roman Catholic church was that justification involves God’s grace actually making us righteous people. God imparts to us inherent righteousness. The modern Catechism of the Catholic Church puts it this way: “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man” (3.1.3.2.1). That means we can and should work to “merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life” (3.1.3.2.3).

The Reformers realised this view had a huge problem. We can never be sure if we’re righteous enough to be saved from God’s judgment. Even though Jesus has died for our sins, we still need God’s Spirit to graciously work in our lives to produce enough grace and love to merit eternal life.

Imputed righteousness

As the Reformers carefully read key biblical texts (e.g., Rom 3:21–22; 4:3–8; 5:17–19; Phil 3:9; 2 Cor 5:21; 1 Cor 1:30), they saw that no righteousness flowing from us and our works can satisfy God’s holy and righteous requirement. They saw that God justifies us, not by imparting righteousness to us, but by imputing Christ’s righteousness to us. This means God reckons or counts Christ’s “alien” righteousness to us as if it is our own righteousness, even though it’s not. But this seems to create a problem. The imputation of Christ’s alien righteousness can sound like a trick or a legal fiction. How can this “alien” righteousness really be counted as ours?

According to the Reformers, the answer is that we are united with Christ by the Holy Spirit through faith. The Spirit brings us to faith in Christ. This faith truly unites us to Christ. That means everything that belongs to Christ is ours, including Christ’s righteousness.

Martin Luther (1483–1546)

In Martin Luther’s lectures on Galatians, he uses the image of a jewel in a ring to explain how union with Christ is foundational to justification by faith. He writes:

Here it is to be noted that these three things are joined together: faith, Christ, and acceptance or imputation. Faith takes hold of Christ and has Him present, enclosing Him as the ring encloses the gem. And whoever is found having this faith in the Christ who is grasped in the heart, him God accounts as righteous.

(Luther, Lectures on Galatians 1535, on Gal 2:16)

This righteousness is grounded firmly in Jesus’ death on the cross, where he took our sins on himself. As Luther had said earlier, expounding Galatians 2:21:

His sins are no longer his; they are Christ’s. … Again, Christ’s righteousness now belongs not only to Christ; it belongs to His Christian. (Luther, Lectures on Galatians 1519, on Gal 2:21).

For Luther, believing in Christ is like putting on a ring. When you have the ring on your finger, you also have the gem that the ring encloses. That gem is Christ, who died for our sins and rose from the dead. When we’re united to Christ by the Spirit through faith, we have Christ himself. So we truly have Christ’s righteousness and all the other blessings of the Christian life. God justifies us, not on the basis of our own righteousness that God imparts to us, but on the basis of Christ’s righteousness that God imputes to us.

John Calvin (1509–1564)

John Calvin clarified and deepened this Reformation understanding of justification through “the Holy Spirit” who “is the bond by which Christ effectually unites us to himself” (Institutes 3.1.1). Union with Christ means his righteousness is imputed to us:

[M]an is not righteous in himself but because the righteousness of Christ is communicated to him by imputation. … You see that our righteousness is not in us but in Christ, that we possess it only because we are partakers in Christ. (Calvin, Institutes 3.11.23)

So:

[J]ustified by faith is he who, excluded from the righteousness of works, grasps the righteousness of Christ through faith, and clothed in it, appears in God’s sight not as a sinner but as a righteous man. (Calvin, Institutes 3.11.2)

Union with Christ by the Spirit through faith also helps us to understand the connection between justification and sanctification (i.e., living a godly Christian life). Calvin explains this by comparing Christ to the sun:

[A]s Christ cannot be torn into parts, so these two which we perceive in him together and conjointly are inseparable—namely, righteousness and sanctification. … But if the brightness of the sun cannot be separated from its heat, shall we therefore say that the earth is warmed by its light, or lighted by its heat? Is there anything more applicable to the present matter than this comparison? The sun, by its heat, quickens and fructifies the earth, by its beams brightens and illumines it. Here is a mutual and indivisible connection. (Calvin, Institutes 3.11.6)

The sun provides two things: light and heat. They’re not the same thing, but you never have one without the other. The same is true with justification and sanctification. If you have Christ, you have it all.

The joy and power of union with Christ

This is the great joy and power of the Reformers’ theology of grace. Justification is not about our work. In fact, ultimately, it’s not even about our faith. It’s not about us at all. Instead, it’s all about Christ: his life, death and resurrection. Everything we have— justification, sanctification, and all the other blessings of the Christian life—comes through union with him by the Spirit through faith. Knowing this keeps our eyes and our hearts constantly focused on Christ—the jewel and the sun— who provides us with everything we need, now and into eternity.

Anne Bradstreet: A Puritan Poet

Jane Tooher

/ Lecturer in Ministry and Church History, and Director of the Priscilla and Acquilla Centre

ENGLAND WAS DIVIDED RELIGIOUSLY AND POLITICALLY WHEN ELIZABETH I ASCENDED THE THRONE IN 1558. MANY PROTESTANTS HOPED SHE WOULD CONTINUE THE REFORM OF THE CHURCH OF ENGLAND.

Her concerns, however, were more political. She desired peace between Roman Catholics and Protestants and sought this unity with the Elizabethan Settlement (enforced through The Acts of Uniformity). As a result, the Church of England was once again independent from Rome (The Act of Supremacy of 1558), and her religious settlement effectively ended the English Reformation. Nine years after Elizabeth’s death, Anne Bradstreet (née Dudley) (1612-1672) was born into a Puritan family.

The Puritans believed that the church needed further reform. When Elizabeth I was alive, they illegally began their church services, resulting in pastors being

exiled, imprisoned, and executed. And things worsened under Charles I, with church practices becoming less reformed. Some Puritans remained in England; others left for Europe or America, hoping for religious freedom.

Anne’s father worked for the Earl of Lincoln, giving her access to numerous books and a good education. In 1628, at the age of sixteen, she married Simon Bradstreet. She sailed with her husband and her parents two years later to America. Why are we still speaking about this woman four hundred years later? Because in 1650, Anne became America’s first published poet. Through her poetry, we understand her theology and view of life. For some, it isn’t easy to reconcile a content Puritan wife and mother publishing poetry. But this is to reject the evidence in her poems. For example, the 1643 epitaph she wrote for her mother, Dorothy Dudley:

Here lies, A worthy matron of unspotted life, A loving mother and obedient wife, A friendly neighbour, pitiful to poor, Whom oft she fed and clothed from her store; To servants wisely awful, but yet kind, As they did, so they reward did find. A true instructor of her family, The which is ordered with dexterity. The public meetings ever did frequent, And in her closet constant hours she spent; Religious in all her words and ways, Preparing still for death, till end of days: Of all her children, children lived to see, Then dying, left a blessed memory.1

Instead, it seems that she disagreed “with seventeenthcentury expectations about the intellectual capacity of women, expectations that have no basis in Scripture. Bradstreet challenged men to consider the intellectual value of women by remembering Queen Elizabeth I.”2 Although there would have been some Puritan men (and other men) who did not agree with her publishing poetry, it was her brother-in-law (a Puritan man) who first helped get her poetry published.

1 A section from, ‘An Epitaph on My Dear and Ever-Honoured Mother Mrs Dorothy Dudley’, https://allpoetry.com/An-EPITAPH-On-my-dearand-ever-honoured-Mother-Mrs.-Dorothy-Dudley,-who-deceasedDecemb.-27.-1643.-a

2 Garry J. Williams, ‘Identity and Loss on the Edge of the World: Anne Bradstreet (1612-72)’, Silent Witnesses: Lessons on Theology, Life, and the Church from Christians of the Past, (Edinburgh: The Banner of Truth Trust) 2013, 133.

Anne gave birth to eight children, and surprisingly, all survived infancy. Although she was spared the grief of her children dying, she suffered in other ways. For example, her granddaughter Elizabeth died in 1665. The following year, her house burnt down. Another granddaughter, named Anne, died in 1668. And in 1669, her daughter-in-law Mercy and her grandson Simon both died. Anne wrote poems about her grief (and other topics such as politics and love), which can help us in our sufferings and various life situations as we continue the Christian walk. They can help us because Anne recognised that Scripture is God’s word, telling us who we are in Christ and how we are to live, no matter what we are going through.3 When her three-year-old granddaughter Anne died, she expressed her grief and faith like this:

With troubled heart and trembling hand I write The heavens have changed to sorrow my delight. How oft with disappointment have I met, When I on fading things my hopes have set. Experience might ’fore this have made me wise,

To value things according to their price. Was ever stable joy yet found below?

Or perfect bliss without mixture of woe?

I knew she was but as a withering flower, That’s here today, perhaps gone in an hour; Like as a bubble, or the brittle glass, Or like a shadow turning as it was.

More fool then I to look on that was lent As if mine own, when thus impermanent.

Farewell dear child, thou ne’er shall come to me, But yet a while, and I shall go to thee;

Meantime my throbbing heart’s cheered up with this: Thou with thy Savior art in endless bliss.4

The Puritan view echoed in many of Anne’s poems— including the one above—is that this life is all about getting ready for the next. Therefore, we are to sit loose to this world.5 “The transitory nature of life and the glorious hope that awaits those who trust in Christ are perhaps the dominant themes of her poetry. For the Puritans, life is to be used to prepare for death and we should hold the glories of the world lightly. Death undermines the achievements of this life.”6 We see this in the poem she wrote when her house burnt down:

And when I could no longer look, I blest His Name that gave and took, That laid my goods now in the dust. Yea, so it was, and so ’twas just. It was His own, it was not mine, Far be it that I should repine; He might of all justly bereft But yet sufficient for us left.7

Anne Bradstreet is one of our Christian foremothers. We can look to her poetry to help us give voice to what we experience on this side of glory. And they also give us a reality check that this life is all about getting ready for the next, so we are to sit loose to it.

4 ‘In Memory of My Dear Grandchild Anne Bradstreet Who Deceased June 20, 1669, Being Three Years and Seven Months Old’, https://www. poetrynook.com/poem/memory-my-dear-grandchild-anne-bradstreetwho-deceased-june-20-1669-being-three-years-and-seven

5 Williams, 132, 136-137.

6 Lewis Allen and Tim Chester, ‘Anne Bradstreet on Loss’, The Glory of Grace: An Introduction To The Puritans In Their Own Words (Edinburgh: The Banner of Truth Trust) 2018, 75.

7 A section from, ‘Verses upon the Burning of Our House, July 10th, 1666’, https://www.poetryfoundation.org/poems/43707/verses-upon-theburning-of-our-house-july-10th-1666

3 Williams, 134-135.

Image: https://commons.wikimedia.org/

Reaching Hindu people in Australia

Priya Morgan / Alumna of Moore College

Such were the words that my first boss, a committed Hindu, said about Jesus’s exclusive claim of access to the Father.

And according to the Hindu world view, it made sense. There are many ways to the one destination, and we are in a sense little ‘g’ gods, striving to make our way back to the one, big, all-encompassing deity.

I remember wondering, how would the exclusive truth of Jesus shine brighter in this overwhelmingly versatile religion? A religion where a statue of Jesus would be welcome amongst the many idols in private worship.

It might be a question many of us will be asking as the tide of South Asians arriving in Australia rises. For the first time in a long time, the largest volume and growth in non-Western peoples migrating to Australia is not the Chinese. It is the South Asians, led by Indian and Nepalese background peoples. You may have noticed the changes in your neighbourhood, work, and even within our Christian schooling system. And with the new IndiaAustralia Economic Cooperation and Trade Agreement (I-AECTA), the movement of trade and people is only set to increase. And it will be a migration of primarily tertiary education students and working professionals. What new challenges will this pose, especially for churches in cross-cultural settings, who may have geared themselves for asylum seekers and refugees?

What is the SATYA Network?

In the Sanskrit language (an ancient foundational Indian script) the word “SATYA” means “truth” or “truthfulness”.

For many years, individuals, groups and churches have been quietly pottering away, praying and labouring to bring the truth of Jesus to this people group.

In this mix, what was previously known as the “Subbies Committee” in 2012 has been now renamed as the SATYA Network—a revitalised initiative of Evangelism and New Churches (ENC).

SATYA exists to promote gospel ministry to people from the subcontinent, with a particular focus on evangelism and discipleship of people from a Hindu

background in the Sydney Diocese and beyond. The network has a heart to see a South Asian Tide turning to Yesu (Jesus) in Australia and following him as Lord and Saviour. It has a particular focus on reaching Hindu people.

Under God, its current activities include:

Training

Hindu MENTAC (Mentoring Across Cultures Program), a once-a-month training program for clergy and lay active evangelists in understanding Hinduism, praying for Hindus and sharpening each other in sharing Jesus in culturally helpful ways (and over a South Asian meal).

Churches and individual groups can also request experienced trainers to attend their meetings and conduct training sessions relevant to their contexts.

Developing and Distributing Resources for prayer and evangelism

Prayer is critical to our efforts, and an important resource edited once a year is the Hindu World Prayer Guide to encourage Christians to intentionally pray, considering different elements of the South Asian culture and Hinduism.

The team also continues to work on sourcing and developing evangelistic literature, as well as writing and releasing short articles across several Christian platforms to resource Christians in prayer and evangelism.

Partnership and Promotion

A critical element of the network’s function is to create partnerships with local churches to promote the urgency of reaching this dominant migrant group with the gospel, primarily through attendance at outreach and networking conferences.

“WHEN JESUS SAID “I AM THE WAY, THE TRUTH AND THE LIFE”, WHAT HE MEANT WAS THAT YOU OR I WERE THE WAY, THE TRUTH AND THE LIFE, OUR GOD-ORIGIN LEADS US IN THE WAY WE SHOULD GO.”

2023 Big Things

A significant move in 2023 is the employment of the diocese’s first ever dedicated South Asian Evangelist and Trainer, the Rev. Clive Buultjens, whose heart for this people group was stirred in his days on the university campus in 2001. He will be responsible for evangelising and discipling people from Hindu backgrounds, providing training to individuals and churches in evangelism through Hindu MENTAC and other discipleship programs, and raising up further partners in the ministry.

Further, on 19 August 2023, we will re-launch the annual Satya Conference (formerly Subbies conference)—a half day conference (including dinner) that invites Christians from around the city to grow their understanding and love for the Hindu people. Speakers include renowned philosopher Vishal Mangalwadi, and Archbishop Kanishka Raffel. The conference will include testimonies, talks, ministry spotlights, and a variety of seminars designed to encourage and equip both ministry workers and keen Christians in their everyday evangelism.

If you have Hindu family members or are building relationships with them in your workplace, sporting teams or schooling communities, we would love to invite you to participate in this conference, as we encourage each other and are challenged by what Scripture says about sharing Jesus with those around us. Visit https:// www.satyanetwork.org/satya-conference-2023 for more information about the conference.

One of my favourite go-to passages in the Bible that helps me persevere, especially amongst this group, is Acts 17:22-33. The apostle Paul is confronted by the sincere but

false worship of gods that require temples and depend on human hands (like the gods of so many of our South Asian neighbours). Yet he eagerly makes known to them an unknown God, who ordained people for the place and time they are in, in order that they might seek and find friendship in him before the fixed day of his Son’s return as Judge. The time of ignorance has passed, and the time to call people to repentance and dependence on him continues with urgency. As the Lord brings a tide of South Asians to our shores, would you prayerfully join us in loving and proclaiming to them Satya—found not in ourselves, but only in our Lord Jesus?

Image: /www.lightstock.com

Reflecting on Peter Jensen at his Book Launch

Akos Balogh / External Engagement Manager

On Tuesday, March 14th, 2023, Matthias Media launched Dr Peter Jensen’s latest work, The Life of Faith: An Introduction to Christian Doctrine, at Moore College. The event featured two speakers, Carmelina Read and Archbishop Kanishka Raffel, who reflected on their time as first-year students in Dr Jensen’s classroom and the significance of his new book.

In his speech, Raffel emphasized the importance of the gospel of Jesus Christ in Jensen’s book: ‘The genius and gift of this book – and it is a gift for which I thank God and his servant Peter Jensen – is that it begins and proceeds and ends with a firm commitment to the idea that God makes himself known in the gospel of Jesus Christ. From the gospel, we learn who God is and what God is towards us. All else – humanity, salvation, the church and the last things – flow from the central and primary truth of the gospel – Jesus Christ is Lord.’

Raffel also highlighted the need for a cross-shaped Christian life and ministry, quoting from Jensen’s book: ‘The Life of Faith is aptly titled because, for Peter, the implications of the knowledge of God in the life of the disciple are inherent and essential. For example, Peter asserts that “the preaching of the cross both depends upon and reveals the doctrine of God. At first sight, it may seem that the cross is the abnegation of the power of God. It seems like defeat. The New Testament has an entirely different perspective. Indeed, the doctrine of the cross is a constant reminder that God’s ways are not our ways...God has appointed weak and foolish things to display his power”.’

Carmelina Read focused on Jensen’s unique teaching style and his impact on his students. She shared personal anecdotes showcasing his interactive teaching methods, such as using children’s books and

reading poems by William McGonagall. Read recalled, ‘Long before interactive teaching was the in-thing in educational circles, Dr Jensen was never one to stand out the front and boringly read out his notes. We students were in awe that he led every lecture in true Socratic style without referring to any notes. He just bounced off the Bible and interacted with the students.’

She also reflected on Dr Jensen’s teaching on the resurrection, recalling a lesson that deeply affected her:

‘One lesson that really struck me from the first-year doctrine was his emphasis on the resurrection. A few days after Princess Diana’s funeral, we started our lecture with Dr Jensen asking us for our thoughts on the Princess’s funeral. Naturally, we wondered how this discussion would lead to the day’s lecture. I vividly remember Dr Jensen saying with tears in his eyes that watching the hearse with Princess Diana’s coffin leave Westminster Abbey to start the long, lonely procession to her burial was one of the saddest scenes he’s ever witnessed. He said it moved him to tears because it reminded him how desperately sad death is. And that without the resurrection, there is no hope.’

Read mentioned how the resurrection is a crucial but undervalued aspect of the gospel, quoting from his book: ‘Failure here means that we cannot understand the whole work of Christ’.

As the speeches continued, it became clear that both Read and Raffel held Peter Jensen in high regard, not only as an author and theologian but also as a mentor and friend. They shared stories highlighting Jensen’s

character, such as when he dressed up as Zorro during a lecture, showing his playful side and willingness to connect with his students. Read recounted, ‘One day, Dr Jensen asked a few of us whether we had any unrealized wishes. He then told us his. Being loving, dutiful students, we decided to make his wish come true. Just as he was about to start lecturing, I asked if I could make an announcement. We explained that his wish to dress up as one of his heroes was about to come true. We asked him to close his eyes and dressed him up. Dr Jensen became Zorro! [H]e spent the entire lecture strutting about with his sword, flicking his cape over his back!’

Read highlighted Jensen’s lasting impact on students, including those outside of Moore Theological College. She explained, ‘In recent years, I’ve had the privilege of assisting Dr Jensen in his role as a guest lecturer at Christ College, the Presbyterian theological college. For me, again seeing Dr Jensen in action was like settling into a well-worn armchair with a favourite book. It was déjà vu. Watching our students experience Dr Jensen’s teaching for the first time was magic!’

In response to these speeches, Dr Jensen explained the genesis of this book, namely that it started as lecture notes for his doctrine course at Moore College. He realized that students often took notes that didn’t quite capture his intended message, so he decided to create a set of notes for them to study from. As far as his intended audience, Dr Jensen remarked: ‘[The book] is aimed at students. It may well be aimed at the same audience TC Hammond aimed his famous book ‘In Understanding Be Men’. Of course, the book is also useful for first-year and old preachers looking for fresh thoughts, [as well as] lay leadership in the churches.’ The book’s purpose is ‘that it will shape your mind and you will never be the same again…it will inspire your worship for the rest of your life’. It is not a systematic theology textbook: ‘I’m aiming to provide an overview and to show the interconnectedness of Doctrine, how it all fits together.’

The speeches by Carmelina Read and Archbishop

Kanishka Raffel at Peter Jensen’s book launch showed his impact on his students and the broader Christian community. With the release of The Life of Faith: An Introduction to Christian Doctrine, Dr Jensen’s teachings will continue to inspire and challenge future generations of Christian learners.

As Archbishop Raffel put it, ‘There is a great lesson here for gospel ministry since our prevailing temptation is to embark on the ‘quest for power,’ given the state of the church and our weakness compared with society. We must learn that the gospel of the cross is the power of God for salvation; we must be willing to trust it and to let God’s word do its work.’

To watch the recording of the book launch, click the QR code below:

Female Chaplaincy at Moore College

Sarah Seabrook / Moore College Chaplain

MOORE MATTERS SPEAKS

WITH

SARAH SEABROOK ABOUT HER ROLE AS A MOORE COLLEGE CHAPLAIN.

Moore Matters: What does a Moore College Chaplain do?

Sarah Seabrook: Female Chaplains have a special role at College to care for, assist and support the female students primarily, and then to be pastorally available for the wider student body in mixed chaplaincy groups and other meetings.

We spend one day at the College per week, where we co-lead Chaplaincy groups (made up of students from 1st to 4th year) with a male faculty member, share morning tea and lunch with the students, and have 1-to-1s. We also co-lead with another faculty member either Proclamation Groups—where we listen to the 2nd or 3rd years preach and give feedback—or Intentional Ministry Reflections (IMR)—where one student answers structured investigative questions about a conflict situation and we reflect with them on that with three of their peers in attendance. We attend the Mission week with our chaplaincy group (so I went to Tamworth this year—it was excellent!) and we get to sharpen one another as Chaplains by preparing papers on ministry topics. We are also available to the faculty if they need assignments marked, to listen to oral exams, participate in leading the Day of Prayer, and sometimes guest lecturing. But really, it’s getting to know the students in our chaplaincy group well over the year that we are with them. That means lots of

listening, lots of questions, praying, bashing around big ideas and the practicalities of ministry, and knowing when to give input.

MM: What made you want to become a Moore College Chaplain?

SS: Well, when you read what the role is, wouldn’t you want to do that too? I was just really drawn to it. For me, and I’m sure it’s the same with the other chaplains, it’s

about connecting with the students so that they can trust you with whatever is going on for them. It’s a joy!

MM: In your experience with pastoral care at Moore Theological College, what are some of the most common challenges students face as they navigate their theological studies, and how do you help them address these issues?

SS: I think one issue that looms large is balancing the desire to minister well in their churches and families with dedicating themselves to working diligently in their studies. They are keen to serve, and obviously love their families too, but the time they have set aside to study is a privilege. I want them to delight in the time they have at College. This is a stage, a season that won’t last, and the opportunities for being moulded and sharpened are abundant when they live in community. They are making friends they can lean on for a lifetime. Recognising the limits to what you can achieve on all fronts is a life skill. It’s good that we can talk these things through now. Then there’s the fact that Satan opposes what they are doing, so reminding them of the spiritual battle is crucial. That becomes very significant as they head into ministry where they are “on the front line”. Thankfully Christ has overcome all evil and the work of Satan, so it’s also important to pray a lot together.

MM: What do you enjoy about the role (and any stories that you’re happy to share)?

SS: So many things. I think it’s pretty unanimous that we all love Mission week, and as that happened recently, I’m reflecting on how

enriching the experience is for learning from older Christians and being in different contexts, raising self-awareness, caring for one another and putting into practice good theology. In Chaplaincy group I’ve loved getting to know and work with my co-leader. In previous years that’s been Paul Williamson, who lectured me in OT when I was a student, Lionel Windsor, and now George Athas, both of whom were in my year group! I think it’s imperative to be a bit silly and to bond through laughter. Last year there was much hilarity playing a charade game of “Who’s the Dude?” based on life at Moore, and another which for all intents and purposes I only know as “the hat game”. Then there are moments when the only appropriate thing to do is pray or cry. But there’s the fullness of it all— walking alongside students as they grow and face challenges. It’s pretty wonderful.

MM: What do you find challenging about the role?

SS: I would love more time with the students! We’re only in one day a week. There are conversations I would rather not have with some students. I’ve had to tackle some pretty big issues that have arisen, but I figure that’s what we’re here for, to address things that come up

and have them in the light so that God can work.

MM: In what ways is the student experience at Moore College different/the same as when you studied here?

SS: I absolutely loved my time at College! We also had excellent teachers, ample opportunities to serve and to have the rough edges taken off in community! But when I was at Mary Andrews College the single women lived together in one place, and the single men were separate. We women also had two Chaplaincy groups. One was like the current ones, except led only by a male faculty member, and the other was just for the female students and led by a MAC Chaplain. We also didn’t have IMR or Proclamation Groups (not the way the students have them now), and we didn’t have part-time students joining in. But I’m thrilled that the female students still get to preach and lead in the women’s chapel as we did, and also have a chance to preach in Proclamation groups.

MTC Building Fund Appeal

Akos Balogh / External Engagement Manager

A FEW WEEKS AGO, I HAD A SURREAL EXPERIENCE.

Iwas sitting in church and was hit by the wonder of meeting together in person. I remembered the pain and frustration of being unable to gather during COVID. And so, I thanked God for His wisdom in designing church as a communal, embodied experience. As we meet in person, we are blessed and grown in ways that elude online gatherings.

But the importance and benefits of gathering in person are not just for churches: the benefits of the in-person community also extend to the training of gospel workers.

The Benefits of Training Gospel Workers in Community

As Moore College prepares workers for an increasingly fractured and individualistic world, the significance of a strong, Christ-centred community becomes even more evident. Trainee gospel workers need to be immersed in the Bible so that the message they proclaim is actually God’s message. They need to learn together in a community where other-centredness

and love are lived out in the realities of day-to-day life.

Ellie Bryce, one of our recent graduates, shared with me her experience of learning in the Moore College community: ‘I found college to be a fertile ground [for Christian growth], moving into a community that is so Christ-centred, so gospelfocused, so other person-centred… reflecting on my last four years of college, it really has been a time of spiritual growth, like a spiritual growth spurt, which I’m so thankful to God for.’

Another graduate, Faraj, observed: ‘It was a bit of a shock at first to have people around you all the time. But it was very valuable for us to apply this in our ministries going forward. How do we look after one another? How do we engage with the communities we will be a part of, leading and modelling Christ’s love? That’s something we found quite valuable.’

Moore College remains committed to full-time residential training of men and women for gospel ministry because this ministry takes place in the real world where relationships matter and truth matters. We are a college, not simply a place of learning. We want to do much more than merely transfer information; we want to prepare ministers of the

gospel in the fullest sense. Deep convictions wellgrounded in Scripture, humility and gentleness patterned on the character of Jesus, prayerfulness, sacrificial service of Christ’s people and deep compassion and love for those lost in the world—all of these and more are best grown and nurtured in a full-time experience of a theological community. Simply put, we prepare students face-to-face and full-time for a ministry that is face-to-face and full-time.

And the benefits of learning and preparing in community are increasingly backed up by research. As Associate Professor Andrew Wait reported last year:

‘Face-to-face interaction helps students learn. These discussions and arguments help students explore ideas, be wrong, get informal feedback and change their minds…this is all part of the learning experience, and it is very difficult to imitate online, especially without the foundation of in-person contact.’ 1

Our student’s experiences—not to mention recent research—highlight the transformative power of learning in a vibrant and nurturing community. But to facilitate this, we need the proper infrastructure—facilities that encourage communal learning and personal growth.

For ‘Learning in Community’ to Work Well, We Need Suitable Buildings

This brings us to an urgent and ongoing need: our buildings.

Moore College has numerous buildings over our three campuses that house students and faculty and contain our classrooms, tutorial rooms, and large library. While buildings alone don’t build community, it’s hard to learn in community without well-functioning modern facilities. Without such buildings, students’ ability to learn together in community is compromised, hindering their spiritual growth and preparation for gospel ministry.

But by providing suitable buildings across our campuses, we foster a rich, positive community experience as the context for learning, spiritual growth, and development of ministry skills. Within such a community, we can better prepare our students to reach a fractured world with the love and message of Jesus.

Will you help Moore College build and strengthen our learning community?

We understand this is a significant undertaking and can’t do it without your generous support. Please consider making a gift towards the Moore College Building Development Fund. Regardless of size, your contribution will make a difference in equipping future gospel workers as we maintain and develop our buildings: buildings that help foster learning in community, which in turn shapes the Christian leaders of tomorrow.

Imagine the impact of generations of future Christian leaders grounded in sound doctrine, resisting false teaching, and passing on the truth of the gospel. Learning in community helps make that happen.  Donations of $2 and over are tax deductible. To give to the Moore College Building fund, visit building.moore.edu.au, or scan the QR code below:

Please note: Money donated to the Moore College Building Development Fund does not go toward the John Chapman House replacement appeal, but is used to support all the other buildings at Moore College.

ENDNOTE

1 Andrew Wait, Face-to-face learning has many benefits which can’t be offered online, The Australian, May 4th, 2020. at https://www. theaustralian.com.au/higher-education/facetoface-learninghas-many-benefits-which-cant-be-offered-online/news-story/ f66d00fc72898c3c8d61cea2b1959903, Accessed on 23 August 2022.

My Moore gift

Please support Moore College so that together we can continue this vital gospel work, for God’s glory.

Your gift will be a personal investment in future generations of gospel workers.

N.B. All donations over $2 to Moore College are fully tax deductible.

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Moore Matters is the newsletter publication of Moore

Theological College

Principal of Moore College » The Rev Dr Mark Thompson

Editor » Akos Balogh

Photography » Anna Zhu, Andrew Lo, Moore College students

Art and Design » Lankshear Design

Moore Matters

Copyright © Moore Theological College 2022

1 King Street, Newtown NSW 2042 AUSTRALIA moore.edu.au | foundation@moore.edu.au

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About Moore College

Moore College exists to train men and women to take the good news of Jesus Christ to the world. Since 1856, more than 5,000 students have graduated from the College and have been sent out by God. Moore College has equipped men and women to serve in over 50 countries across the World. Today over 3,500 students are enrolled in our courses globally.

Cover image: Dr Peter Jensen with his new book.