Bake

Korean Word: 굽다




Transliteration: kupda




English Translation: bake




Korean Sentence: 여자가 케이크를 굽는다.




Transliteration: Yeojaga keikeureul gupneunda.




English Translation: The woman bakes a cake.

Source: Korean Class 101

Christianity and Liberalism

John Gresham Machen's "Christianity and Liberalism," I remember browsing this book when I was in the seminary, but I never realized the significance of its message not until now. Though the case presented in the book was considered close, I want to revisit it to remind myself of my theological roots. 

In revisiting it with my basic knowledge of classical liberalism, I sense in Gresham Machen the spirit of a libertarian. Simply reading the 1st chapter, I encounter a long material to prove this. At least 6 pages were spent to expose the danger of tyranny posed by socialism and statism. Machen's message remains relevant. 

Machen combats liberalism in his book. Not a few theologians and pastors I know are capable to distinguish between these two kinds of liberalism, the classical and the American brand. Classical liberalism upholds sound money, private property, free market and personal freedom. American liberalism holds the exact opposite of these. It is related to all the plagues that afflict contemporary society: progressivism, socialism, protectionism, statism and interventionism. It is not unfair to say that it is the mother of fiat currency, progressive taxation, welfarism, the abolition of private property, the conversion of free market into cronyism, corporatism or state capitalism. Its final destiny is tyranny.

So much for the rant. It is time for me now to share what Gresham Machen has to say about personal liberty, welfare, education, classical liberalism, and the need to distinguish historic Christianity from liberal Christianity. Here is an excerpt taken from the Introduction that demonstrates the libertarian spirit of John Gresham Machen: 

On Personal Liberty and Welfare

"The whole development of modern society has tended mightily toward the limitation of the realm of freedom for the individual man. The tendency is most clearly seen in socialism; a socialistic state would mean the reduction to a minimum of the sphere of individual choice. Labor and recreation, under a socialistic government, would both be prescribed, and individual liberty would be gone. But the same tendency exhibits itself today even in those communities where the name of socialism is most abhorred. When once the majority has determined that a certain regime is beneficial, that regime without further hesitation is forced ruthlessly upon the individual man. It never seems to occur to modern legislatures that although “welfare” is good, forced welfare may be bad. In other words, utilitarianism is being carried out to its logical conclusions; in the interests of physical well-being the great principles of liberty are being thrown ruthlessly to the winds." (pp. 9-10)

About Education

"The result is an unparalleled impoverishment of human life. Personality can only be developed in the realm of individual choice. And that realm, in the modern state, is being slowly but steadily contracted. The tendency is making itself felt especially in the sphere of education. The object of education, it is now assumed, is the production of the greatest happiness for the greatest number. But the greatest happiness for the greatest number, it is assumed further, can be defined only by the will of the majority. Idiosyncrasies in education, therefore, it is said, must be avoided, and the choice of schools must be taken away from the individual parent and placed in the hands of the state. The state then exercises its authority through the instruments that are ready to hand, and at once, therefore, the child is placed under the control of psychological experts, . . . ." 

"Christian schools and private schools, at least in the all-important lower grades, are thus wiped out of existence. Such laws, which if the present temper of the people prevails will probably soon be extended far beyond the bounds of one state, . . . . I mean of course the ultimate destruction of all real education. When one considers what the public schools of America in many places already are − their materialism, their discouragement of any sustained intellectual effort, their encouragement of the dangerous pseudo-scientific fads of experimental psychology − one can only be appalled by the thought of a commonwealth in which there is no escape from such a soul-killing system. But the principle of such laws and their ultimate tendency are far worse than the immediate results. A public-school system, in itself, is indeed of enormous benefit to the race. But it is of benefit only if it is kept healthy at every moment by the absolutely free possibility of the competition of private schools. A public school system, if it means the providing of free education for those who desire it, is a noteworthy and beneficent achievement of modern times; but when once it becomes monopolistic it is the most perfect instrument of tyranny which has yet been devised. Freedom of thought in the middle ages was combated by the Inquisition, but the modern method is far more effective. Place the lives of children in their formative years, despite the convictions of their parents, under the intimate control of experts appointed by the state, force them then to attend schools where the higher aspirations of humanity are crushed out, and where the mind is filled with the materialism of the day, and it is difficult to see how even the remnants of liberty can subsist. Such a tyranny, supported as it is by a perverse technique used as the instrument in destroying human souls, is certainly far more dangerous than the crude tyrannies of the past, which despite their weapons of fire and sword permitted thought at least to be free." (pp.10-13)

On Gresham Machen's Prayer for the Rediscovery of Classical Liberalism

"God grant that there may come a reaction, and that the great principles of Anglo-Saxon liberty may be rediscovered before it is too late!" (p. 13)

About the Need to Distinguish Historic Christianity from Liberal Christianity

". . . . the Christian religion which is meant is certainly not the religion of the modern liberal Church, but a message of divine grace, almost forgotten now, as it was in the middle ages, but destined to burst forth once more in God's good time, in a new Reformation, and bring light and freedom to mankind. What that message is can be made clear, as is the case with all definition, only by way of exclusion, by way of contrast." (p. 14)

Source: Machen, G. J. 1923. Christianity and Liberalism.

God's Test

Bible Passage: Genesis 22:1-19

INTRODUCTION:

Failing in a test is a big deal for many. I had seen a life devastated for she could not accept to receive a failing grade in one of her examinations. She was about to graduate and was expectant that she would receive the highest honor in her batch. Throughout all the years of her study, all her grades were exceptional. But that one test ruined her academic records. 

As a result of her refusal to accept her failure, she did not attend the graduation ceremony, and instead ended up with a pre-mature marriage. But all things work together for good; she is now happy with her husband and a 6 year old son.

Life is full of tests. It has also many challenges, excitements and opportunities. Among them, many people fear life's test and if caught unprepared, usually, they fail and not a few have to bear with their failures all throughout their lives.

The people of God in the Bible are not exempted from life's test. In our story, we read that God tested Abraham. I hope that in studying this test, we will learn something about facing our own test.

The first lesson that we can learn from Abraham's test is that the test of God comes at the right time. 

I. WE LEARN THAT THE TEST OF GOD COMES AT THE RIGHT TIME, VS. 1-2

The Bible said, "Some time later. . . ." This indicates that in the latter part of Abraham's life God tested him. Notice that this test is not an ordinary test. This is the most difficult kind of test that a man can undergo. This test has something to do with the object of your love and with the certainty of your future. We all know by experience that it is not easy to give someone that you love and the certainty of your future.

The command of God was to sacrifice Isaac. Abraham loved Isaac so much. Abraham waited for Isaac for 75 long years. The coming of Isaas was a fulfillment of God's promise. Through Isaac, Abraham's legacy would be established. He could pass to his son the covenant and his wealth. But for unknown reason, all of these had to end. Abraham had to sacrifice his beloved son.

We do not know how old Abraham was when God gave him this test. Perhaps, he was around 120 that time for Isaac was already gown up. After enjoying the fulfillment of God's promise and the presence of his son for some years, God was asking to give up his son. Yes, this test was difficult, but it came to Abraham at the right time. And this would mean that God knew that Abraham would pass this test simply because God had been working in Abraham's life for so long.

God wants each and everyone of us to grow. With growth comes responsibility. But growth requires pain. It is a process that you must take for you to grow. And in that process, test and trials in life play a significant role. But the good thing is God does not give us test that he did not equip us first.

And this is our second point. 

II. WE ALSO LEARN THAT GOD GIVES THE ABILITY AND STRENGTH TO PASS HIS TEST, VS. 3-10

We all know that Abraham underwent so many trials before this test was given to him. He experienced famine, wealth, war, marital conflict, and separation from his eldest son, Ishmael. Throughout all these trials, God did not abandon Abraham. In a way, we could says that God used all these trials to prepare Abraham for the ultimate test in his life. Through these trials, God strengthened Abraham. Through these trials, Abraham came to know God in a deeper way. His knowledge of God grew through the trials that he experienced in his life. And that is why when God commanded Abraham, he simply obeyed even though it was painful for him. 

Likewise, we see the same pattern in the life of Jesus. We see him agonizing at Gethsemane. But he was not thinking about himself. Instead, he was thinking about the Father's glory and the welfare of his disciples. 

Jesus' victory is also our victory. If ever you are facing the most difficult test in your life, remember that you can find strength in Jesus. 

III. FINALLY, WE LEARN THAT GOD PROVIDES A SUBSTITUTE SACRIFICE AFTER PASSING THE TEST, VS. 11-19

Abraham passed God's test. The angel told him, "Now I know that you fear God, because you have not withheld from me your son, your only son" (v. 12). After saying these words, Abraham saw a ram and sacrificed it instead of his son. 

Sacrificing a son is a very important theme in the Bible. We saw it first here in the case of Abraham when God told him to sacrifice Isaac. But God provided a ram and Abraham sacrificed it instead of Isaac. 

And then we saw it next during the time of Moses, when he was born and when he led Israel out of Egypt. When Moses was born, the Pharaoh of Egypt gave an order to kill all new born boys. It was a different kind of sacrfice. Pharaoh wanted to sacrifice Israel to protect Egypt. But after 80 years, God avenged the injustice suffered by Israel. God killed all the firstborn in Egypt, the entire army of Pharaoh and saved Israel. 

The same story repeated during the birth of Jesus. King Herod in order to save his throne killed all the boys in Bethlehem who were two years old and under. 

And finally, we see this theme repeated in the death of Jesus, the Son of God Himself, to die on the cross instead of us. 

Among these numerous accounts of sacrificing human lives, we see similarity and differences. Both Pharaoh and Herod killed innocent boys to perpetuate their power. Through the death of the firstborn in Egypt and Pharaoh's army, God saved Israel by demonstrating his justice. In the case of Isaac and Jesus' death, we see here the reality of substitutionary death, the death of someone for the other one to live. In this case, the death of the ram is analogous to Jesus' death. It is God who provides the sacrificial lamb for Isaac and the church to live. The death of the ram means life for Isaac. The death of Jesus means life for you and me.

CONCLUSION:

Through the test given by God to Abraham, we learn that the test of God comes at the right time, that God gives the ability and strength to pass his test, and that God provides a substitute sacrifice after passing the test.