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Sunday, October 23, 2011

Moore College Slumbers in Sleep to Death.

Our Lord spoke sharply to wake the sleeping church of Sardis (Rev. 3:1-6). "Wake up! Strengthen what remains and is about to die, for I have not found your deeds complete in the sight of my God. Remember, therefore what you have received and heard; obey it, and repent. But if you do not wake up, I will come like a thief, and you will not know at what time I will come to you."

Such a warning is not out of place with the Episcopalian Diocese of Sydney and its theological seminary, Moore College.

I have been passed a copy of the Moore College Annual Report 2011. In the report the Principal intimates the theological seminary is at the forefront of upholding and encouraging students in the Word of God.

I restate some of the Principal's words here:

"We are here to serve God who wills to be known and honoured by all people everywhere. Our chief focus is knowing God who has spoken to the whole world by his Son through his word (the Bible). Hence we seek to prepare pastoral-hearted preachers equipped to proclaim the good news in any setting, gospel servants fit for service and mission wherever God might use them to build his church. We aim to equip graduates with a clear understanding of how the whole Bible and all of its parts bear witness to Christ so that they can faithfully teach and defend the evangelical and reformed Christian faith.

So that God's word can comprehensively renew their thinking (about everything!) we are serious about learning well and thoroughly

Readers of this blogspot will know that that is just not true with respect to our Lord Jesus' Office of Creator. The teaching of Moore College on Origins destabilizes faith in our Lord as Creator. As much as the church in Sardis was failing to hold to the Word of Christ so Moore College fails to hold to the Word of Christ i.e. Christ in Word Written and Incarnate. Whatever "renew[ing of} their thinking (about everything!)" is experienced by students cum graduates of Moore College it can be certain that on the matter of Christ's Office as Creator it is to the demeaning of faith by constraining faith to only part of the gospel. In this, Moore College has departed from "the evangelical and reformed Christian faith."

Surely, something along the lines of "writing on the wall" had been afforded the faculty of Moore College when the man appointed some years ago to instruct students in Theistic Evolution was later exposed to an experience which prompted him to take the serious step of relinquishing Holy Orders? But no, this was all missed.

Notwithstanding that, some later words by the Principal in the Moore College Annual Report 2011 shed light on why the College will have great difficulty returning to the evangelical and reformed Christian faith. Note the following:

In response to our changing world new and exciting patterns of evangelism, church and ministry are emerging. There are some who call for radically different patterns of theological education. At the same time as hostility to Christianity seems to be on the increase, government policies have made theological education accessible to more people than ever (through FEE-HELP and other assistance). This has come at the cost of much greater external regulation of the College's operation. These and other challenges are outlined more fully later in this report."

In its push to get as many people as possible through its doors Moore College has negotiated to put students on the "government welfare teat". Gone is faith in God for discernment as to suitable candidates, reliance on God for sustaining students through seminary and into ministry. Now it is faith in the government and the comfort that affords. Irrespective of the shift in to whom faith rests for needs, the "sting in the tail" is that government regulations are likely to influence what may be taught. When government requires the teaching of evolution in other levels of education it can be expected that funding of students through FEE-HELP will bring pressure against teaching a world view which excludes evolution.

Some key evangelicals in Great Britain last century warned against theological seminaries seeking accreditation with secular institutions. They were right and the church there and here is the worse for not heeding the warning. Moore College has bound itself and its students to compromise. It is faith that will suffer first followed by the death of the church here in Sydney.

What is needed is a reformation - a waking up to sweep through Moore College and the Diocese bringing with it faith in all the Word of God and a reliance on God to bring forward the right candidates for ministry and meet the needs of those students in training and later ministry.

Sam Drucker

Wednesday, October 19, 2011

And Another Atheist in From the Cold!

A recent blog concerning a man who left Atheism for Jesus Christ attracted some blind denial from an Atheist. I don't want to labour this blogspot with the multitude of similar accounts of conversion but just one more at this stage won't hurt.

John Sanford made a similar change. Wikipedia records he was formerly an Atheist but became a Christian following his observations in Genetics.

In his subsequent book Genetic Entropy & the Mystery of the Genome Sanford says:

"Late in my career, I did something that would seem unthinkable for a Cornell professor. I began to question the Primary Axiom [Evolution]. I did this with great fear and trepidation. I knew I would be at odds with the most "sacred cow" within modern academia. Among other things, it might even result in my expulsion from the academic world. Although I had achieved considerable success and notoriety within my own particular specialty (applied genetics), it would mean stepping out of the safety of my own little niche. I would have to begin exploring some very big things, including aspects of theoretical genetics which I had always accepted by faith alone. I felt compelled to do all this, but I must confess that I fully expected to simply hit a brick wall. To my own amazement, I gradually realized that the seemingly "great and unassailable fortress" which has been built up around the Primary Axiom is really a house of cards. The Primary Axiom is actually an extremely vulnerable theory. In fact, it is essentially indefensible. Its apparent invincibility derives largely from bluster, smoke, and mirrors. A large part of what keeps the Axiom standing is an almost mystical faith that the "true-believers" have in the omnipotence of natural selection. Furthermore, I began to see that this deep-seated faith in natural selection is typically coupled with a degree of ideological commitment which can only be described as religious. I started to realize (again with trepidation) that I might be offending the religion of a great number of people!

To question the Primary Axiom required me to re-examine virtually everything I thought I knew about genetics

I can recommend the book. It is a real 'eye-opener' on what confronts humanity.

Sam Drucker

Saturday, October 15, 2011

Leupold Genesis part 66 Genesis 2:1


I. Thus the heavens and the earth were finished and all their host.

Though the first word literally reads "and they were finished," yet the idea of retrospect involved in the verse was caught, very beautifully by Luther, who rendered "and" also;" thus" is an equally correct rendering of A. V. Attention is particularly drawn to the elaborateness and completeness of this work by the added subject "and all their host" (tsebha'am). Without a doubt, this expression includes all the works found in heaven and on earth as a result of the creative work thus described. "Host" (tsabha') may refer to the stars; cf. (Ne 9:6; De 4:19; 17:3; 2Ki 17:16), etc. It may refer to angels: (2Ki 22:19; Ne 9:6; Ps 148:2). Here its connection determines its reference to the things just made. Since the creation account has up to this point said nothing about angels, it will hardly be safe to advance the claim that the angels are meant to be included in this term. The time of the creation of angels is as little fixed by this account as falling on this day as it is assigned to the fourth, We simply know nothing definite as to the time of their creation.

Friday, October 14, 2011


I saw this on the Anglican blog, so worth putting here: John Dickson opens mouth to change feet: if he's wrong here, why would he be right in saying that Genesis has nothing to do with the real world and its days passing!

Friday, October 7, 2011

Another Atheist Comes in From the Cold!

Following on from a similar testimony a couple of months ago I thought I might post the following extract of a newsletter from Creation Ministries International received this week:

"The really special, deep joy is of course whenever one finds out about someone brought from darkness into the marvellous light of the Gospel, as God is gracious to use us 'earthen vessels'.

One of these occasions involved one of our CMI speakers, prior to his retirement after 3 years ministry in Sydney—Warwick Armstrong. He told us recently of the exciting story of Sai-Chung C. who actually contacted CMI to get in touch with Warwick a few months ago. Warwick wrote":

'Sai-Chung was an atheist activist attending church to study Christianity — so as to be effective in undermining it! I gave a talk at this Chinese church ... in 2003. I vaguely remember a group of young Chinese University students coming forward afterwards, and asking many questions.'

"Warwick told us that the aim of this group was to challenge the creation speaker, but it was they who were challenged. In an email, Sai-Chung told us that this encounter was what God used to very quickly thereafter bring him to Christ. He is now a youth group leader in the Chinese Extension Church of one of the largest churches in Australia. As Warwick puts it":

'How extraordinary and exciting to be part of such a wonderful event! Truth is a mighty weapon.'

"But there is more. Sai-Chung's reason for contacting CMI to search for Warwick was to gain his assistance in polishing Sai-Chung's first-ever creation talk, to 70 high school and university students at the University of Technology, Sydney.

Warwick attended that presentation, along with CMI's Dr Mark Harwood, also based in Sydney. Warwick wrote that it was an impressive, God-honouring first-time effort, and said":

'What an overwhelming experience to listen to an ex-atheist holding forth on the truth of God's Word and the lie of evolution. What a truly emotional experience it was for me to see this regenerated man infusing hope and challenge to the young believers present. It was a bold, strong challenge placed before those yet to believe. Can there be anything more exciting and rewarding than this, to see this fruit which will be there for eternity? I doubt it. Definitely not.'

Events such as the turn around in this young man's life would not have occurred with responses given by Archbishop Jensen in a recent debate with Atheists in Sydney.

Sam Drucker

Saturday, October 1, 2011

Leupold Genesis part 65 on sermons


There is so much matter in every line of this chapter that perhaps the chief danger encountered is the tendency to use too short a text. We personally believe that here for once it might be permissible to use as a text one verse such as v. 1 or v. 27. But to treat such a Scripture properly requires true homiletical skill. We feel that it might be best to treat the work of each of the creative days separately in six distinct texts, always stressing how each day's work displays primarily God's great power but then also very manifestly His wisdom and His mercy. The apologetic approach should be avoided. Attempts to harmonize science and religion lie too much in the realm of apologetics and usually are not handled very successfully. A warning should be offered here against allegorizing the chapter, as is done by all those who see in the successive stages of creation a picture of the successive steps in the process of conversion. Attractive as the parallel may be, it does not lie in the purpose of the chapter and should not be injected. In sermons on other texts it may be appropriate to use material from Genesis Chapter One incidentally as providing a kind of illustration--a use found in (2Co 4:6). But allegorizing as such does violence to the purpose of this chapter. Talley's A Socratic Exposition of Genesis as well as Rimmer's books tend toward this unwarranted allegorizing.