Penny’s Pen: The Bluff

June 6th, 2010

We have been ministering to residents of the drug and prostitution racked slum known as The Bluff for eight weeks now. We were led to go there by Mary, to whom we have been ministering for over a year. As our Bible studies in church buildings had not given us the response we had prayed for and as it appeared to be the Lord’s will that we discontinue that effort, Mary insisted that we needed to go to the heart of the problem, “out to the highways and byways,” as she kept saying, quoting our Lord.

Mary herself was delivered from her own addiction to heroin as the result of a stroke which left her in a coma for 28 days, and she constantly encourages others with addictions to get themselves into treatment centers.

Mary’s now-deceased husband was the drug kingpin in The Bluff, so even though Mary now lives in the old Imperial Hotel, which has been turned into low income apartments, everyone down there knows her and knows the difference that being clean has made to her as she loudly gives the praise to God and calls everyone to come and hear the gospel.

Driving into this neighbourhood, comprising broken down houses, boarded up buildings, and streets littered with trash including old mattresses and broken furniture, is somewhat breathtaking. Folk, including some homeless people who have taken up residence in abandoned buildings, and heroin-addicted men and women, are hanging around in groups on street corners or on porches, looking menacingly at us as we pass by, which is very intimidating. Their reaction is not surprising, as it has been made clear to us a couple of times by residents there that they are suspicious that we may be police informants. When Mary is with us, however, as we drive to the derelict church building, park and get out of the car, it is less intimidating than when we have only people from the northern suburbs with us.

This past Lord’s Day Bob, Stephen McCollum (visiting with the RP Global Missions Team), Frank and I, along with Mary, enjoyed a most exciting and blessed time. All day the weather had been stormy, and as we were driving in and out of rain for the fifty minute drive down GA 400 we wondered whether, for the first time, we would be unable to meet outdoors. Naturally, as we were driving, I was praying that the Lord would divide the rain clouds and give us a clear patch of sky so that the gospel could continue to be proclaimed, even though I knew that, in his providence, that may not be his will.

As we arrived and started talking to folk, inviting them to come to hear the Word of God, we were warmed by the reception we received. We split up to talk to people, with Bob going in one direction, Stephen in another, Frank and I in another, and Mary hugging many of her old friends, pleading with them to “come to church” on the steps of the old church building. Between us we cause quite a stir at that intersection which has one of the highest crime rates in the country, and we are coming to be recognized and even anticipated. One of the men, Willie Dyck, a Vietnam veteran who has attended a couple of times was extremely excited to see us again. He had brought his friend Cass along, having told him about Frank’s teaching and our personal interest in him and his family. A group of men that Frank and I approached said that they weren’t interested in attending, but a couple of them thanked us for coming each week, and one even said that it’s great that we “come down from the north” to preach to “poor folks like us.” The fact that he knew that we come down from the north shows that word about us has got around.

As we walked over to the steps to begin, I looked up to see a patch of blue sky and a few white fluffy clouds overhead. I was so excited, and thankful that the Lord had given us a dry patch, and I must have had the biggest smile on my face! We began by singing a couple of hymns as loudly as we could to attract people, and we soon had a total of fourteen in attendance, the biggest number so far. Stephen led the study from Ephesians chapter two. He used our white-board to emphasize his main points, and he did a really superb job, especially as he needed to interact with various members of the group as they candidly sought clarifications and asked questions. He also did well as he had to deal with loud, “souped-up” engine noise from cars and motorbikes (not to mention the extremely loud rap “music” from open car windows) as they went by. One or two of our group wandered off during the study, notably when a fight broke out round the corner. A young woman, Nakisha, for whom we have been praying, approached us during the study. She didn’t want to stay but asked if we would continue to pray for her. She wants to get off drugs and stay out of jail.

As Stephen’s presentation was coming to a close, a gentle rain started to fall and I wondered if we were going to be rained out before we could sing the twenty-third Psalm and pray at the end. However, it eased off again and we were able to complete the time as planned.

Our elder Bob Shapiro offered the closing prayer after asking for requests which varied from a new-born grandchild having already had one operation and needing more, to the most common one of being relieved from addiction.

After the study several of the group stayed around to talk to us, including Melissa who, like Nakisha, desires to be released from her bondage to addiction. One thing that is so noticeable in the Bluff is that, unlike the ritzy suburbs, most folk know that they are sinners in need of a Saviour. This makes it a privilege to minister to them.

As we drove away from the area it started to rain again, and shortly thereafter the heavens opened and it poured so heavily that visibility was drastically reduced and road conditions became a bit dicey. In our rear view mirrors we could see black, thunderous clouds receding into the distance as we headed out of the city.

From the Pastor’s Desk: American Protestantism and the Cold War

The Cold War — a time when the threat of nuclear holocaust hung over the world. For more than four decades, Communism and freedom, embodied by the superpowers of the USSR and the USA, vied for the hearts of men — and sometimes fought it out, via client states, in faraway mountains and jungles.

Behind the political and military struggle was an ideological battle, between godless Marxism on the one hand, and, on the other hand, Western values rooted in Christian principles. Surely there would be no question, then, as to which side found the universal support of the Church.

However, in reality, the picture is far more complex than what might appear at first blush. For during the Cold War, many Protestant denominations and churchmen adopted a position of moral equivalence toward the superpowers — or, in some cases, even favored the leftist regimes. Foundational to such behavior was a commitment to a social gospel that often found expression in socialism and pacifism.

An overview of American Protestantism, then, reveals a spectrum of beliefs and attitudes — from those who favored a Communistic approach and criticized American foreign and military policy, to those who embraced a typical American patriotic position, to those who critiqued both Russian and American officials for being in opposition to genuine freedom.

On Thursday, March 25th, at 7:00 PM, the Circa History Guild will host a presentation by Dr. Frank J. Smith — a program that will range widely over the connection between religion and diplomacy. You will be treated to a discourse on how American Protestants reacted to and were shaped by global politics from 1946 to 1991, and how that interaction reflected their theological and ideological presuppositions.

There is a $5.00 admission charge for those who are not members of the Circa History Guild. The Guild is located at 8480 Holcomb Bridge Road, Alpharetta, Georgia 30022.  From Holcomb Bridge Road, turn south on Ellard Drive and then right into the shopping center. The Guild is on the far side of the parking lot. Its phone number is 678-352-1775.

Frank J. Smith, Ph.D., D.D., a minister in the Reformed Presbyterian Church of North America, is the Stated Supply of North Atlanta Reformed Presbyterian Church. He is the Founding Editor of Presbyterian International News Service and teaches at Georgia Perimeter College. His doctorate is from City University of New York, where he took a course on the Cold War taught by Professor Arthur M. Schlesinger, Jr. Dr. Smith authored The History of the Presbyterian Church in America: The Silver Anniversary Edition, and co-edited (with Dr. David C. Lachman) Worship in the Presence of God.

American Protestantism and the Cold War

From the Pastor’s Desk: What Real Saints Do on the Lord’s Day

By now, the entire world, football fans and others, knows that the New Orleans Saints are the winners of the Super Bowl.

However, am I the only one to notice the ironic nickname of the professional football team from the Crescent City?

A “saint” in the Biblical sense is someone who is “holy”— that is, a person who has been set apart by God for service unto Him.  Unlike a Roman Catholic conception of sainthood, all genuine believers in Christ are saints.

But how are saints to act?  They are to live in accordance with the moral law of God.

And that brings us to the matter of Sabbath observance.

God’s will is clear: one day in seven is to be set aside for rest and worship.  From the beginning of the world until the resurrection of Jesus Christ, that day was the seventh day of the week.  From Christ’s resurrection until the end of the world, that day is the first day of the week.

Isaiah 58:13-14 indicates God’s blessing upon Sabbath keepers: “If you turn away your foot from the Sabbath, from doing your pleasure on My holy day, and call the Sabbath a delight, the holy day of the Lord honorable, and shall honor Him, not doing your own ways, nor finding your own pleasure, nor speaking your own words, then you shall delight yourself in the Lord; and I will cause you to ride on the high hills of the earth, and feed you with the heritage of Jacob your father.  The mouth of the Lord has spoken.”

The Westminster Larger Catechism helps to understand how we should keep the Fourth Commandment: “The sabbath or Lord’s day is to be sanctified by an holy resting all the day, not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful; and making it our delight to spend the whole time (except so much of it as is to betaken up in works of necessity and mercy) in the public and private exercises of God’s worship: and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day.”

But in contemporary America, this commandment has largely been forgotten.  And it especially has been ignored among those who are church members.

Isn’t it about time that the American church repented of sponsorship of Super Bowl parties?  Isn’t it about time Christians in this country started acting like real saints?

From the Pastor’s Desk: The Sacrament of Communion

The Church universal recognizes two sacraments, viz., baptism and the Lord’s Supper.  The Lord’s Supper also is known as communion (since it symbolizes the communion we enjoy with God and with one another) and as the Eucharist (from a Greek word, meaning “thanksgiving”, since we should be overwhelmed with gratitude and thanks for the Lord’s sacrifice on our behalf).

In the sacrament of communion, the congregation partakes of simple elements—bread and wine—which symbolize the broken body and shed blood of Jesus Christ.  These elements do not turn into Christ’s body and blood, but rather represent His body and blood.
This holy meal constitutes a reminder of what Jesus has done at the cross, in giving His life for His people.  Jesus said to observe this sacrament “in remembrance of Me.”
But this holy feast is much more than a mere memorial.  In a real, yet spiritual, sense, Jesus is present with His people when they partake of the bread and wine, in accordance with His appointment.  The old Scottish way of referring to Jesus’ presence in the Lord’s Supper was that this sacrament is a “trysting place”—a place of deep, intimate communion between the Lord and those for whom He has died.

The Reformed Presbyterian Church of North America (RPCNA), reflecting not only its Scottish heritage but, most importantly, the teaching of Holy Scripture, takes these holy matters very seriously. Historically, Presbyterians have confessed that the elders of the church have a responsibility to ensure that only those who can make a valid profession of faith and have been admitted to membership in some evangelical church, be allowed to partake of the bread and the wine.

Accordingly, we ask that only those who have had opportunity to meet with representatives of the Atlanta Commission partake of this holy meal.  While the individual has primary responsibility before the Lord for partaking in a worthy manner, the elders of the church also have a responsibility in the matter.

Those who have received valid Trinitarian baptism and are members of a Bible-believing church, and would like to participate in the Lord’s Supper, are invited to contact us prior to the date of observance, so that arrangements can be made for them to commune with us at the Lord’s table.  Our next observance will be January 31, 2010.

If you are not eligible to partake of this sacrament on this particular Lord’s Day, we still invite you to come and worship with us, and to commune in your hearts by meditating on the great sacrifice which Jesus paid at the cross for sin.  We also encourage you to make inquiry as to how you can join with us the next time we observe this sacrament.

From the Pastor’s Desk: An Open Letter to Brit Hume

Dear Sir:

Let me begin by thanking you for your courage and compassion in giving advice to Tiger Woods as to where forgiveness can be found.  We all need to be forgiven, and it is without question that the only place where we can find such pardon is at the foot of the cross of Jesus Christ.

As was predictable, your comments brought severe criticism and derision—a phenomenon which, according to your remarks on The O’ Reilly Factor, bewilders you.  As you have noted, the words “Jesus Christ” are among the most controversial that can be uttered.

Please allow me to offer to you an explanation as to why your advice has caused such angst.  There are, it seems to me, at least two reasons why people get so upset by the mention of the name of Christ, or the suggestion of the need for pardon.

The first is that people don’t want to be reminded of their sin.  Pardon implies wrongdoing having been committed.  And for folks who think that they’re practically perfect—and definitely not totally depraved, as the Bible portrays mankind—any such mention is offensive.

Also offensive is the notion that only in Christianity can forgiveness be obtained.  For if that is true, then all other religions, by definition, are false and worthless.

But, of course, it is the case that there is only one way to be pardoned—it is through the sacrifice of Jesus Christ, whereby He not only suffered grievous torments in body but, most particularly, horrific punishment in soul.  He took the full weight of the sin of the chosen ones of God upon Himself, and cried, in the words of Psalm 22, “My God, My God, why hast Thou forsaken Me?”  He, the totally Just One, suffered for unjust ones such as ourselves.  This is why Jesus proclaimed, “I am the way, the truth, and the life: no one comes to the Father but by Me” (John 14:6).

This is also why the sweetest sacrifice ever made evokes such bitter reaction, because what it represents strikes right at the pride and presumption of man.

May the Lord continue to give you courage and grace to testify of the beauty and glory of the gospel, in the midst of a hostile and cruel society.

Cordially,

Frank J. Smith, Ph.D., D.D., Pastor

From the Pastor’s Desk: The Manhattan Declaration

In November 2009, a group of evangelical, Roman Catholic, and Orthodox leaders released a document, the Manhattan Declaration, which expresses concern with regard to abortion, the homosexual movement, and religious freedom.  Signed initially by about 140 leaders, it has now been signed by many thousands of people.

Despite much with which traditional Protestants might agree in this statement, I find myself having to decline from joining the other signatories.  For this document promotes an ecumenism that would no longer distinguish between the genuine Biblical faith (as represented by historic Protestantism) and damnable heresies (such as the official teachings of the Roman Catholic Church).

Now, let me be clear —- I am dead set opposed to abortion and the homosexual agenda, and am concerned about the increasing threats to our ability to preach and promote a Christian world-view.  (Those interested may want to check out a couple of my articles, “Equal Rights for Homosexuals!” and “Luther Must Be Spinning in His Grave”, in the “From the Pastor’s Desk” section of our congregation’s website.)

However, there is something even more important than these issues, and it is the true gospel of Jesus Christ.  I don’t think that the Apostle Paul would have regarded the Judaizers of his day, who were trying to subvert the Galatian church, as being genuine Christians.  Nor should we regard those who anathametize Protestant teaching on justification by faith alone as being genuine Christians.  Paul is clear: “If any man preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Galatians 1:9).

In the early 1980s, at the Westchester County (N.Y.) courthouse in White Plains, I helped lead an anti-abortion rally that featured both Roman Catholics and evangelicals.  In helping to co-ordinate that event, and in drafting a statement signed by more than 50 evangelical leaders in our county, I was careful not to give the impression that the two groups were doing anything other than sharing the same platform in order to address, from each group’s perspective, a pressing moral and social issue.  I was following the pattern of the late Francis Schaeffer, who wrote that Christians may be able to advocate similar positions with those who are opposed to them on the basis of “co-belligerency”, but not on the basis of an alliance.  (For Schaeffer, Scripture and gospel were the twin issues that defined the divide between faithful confession and faithless denial.)  But the evangelicals —- including a number of high-profile Calvinists -— who signed the Manhattan Declaration, by placing their signatures on this document along with Roman Catholics and those of an Orthodox persuasion, have given the impression that evangelicals and Catholics and Orthodox really are together.

It is easy to understand why a document such as this Declaration, with its clarion call for morality and accountability and courage, could appear to be such a welcome development.  Nevertheless, it does not change the fact that this document not only is deficient, but also insidious -— it threatens to entrap people by confusing them as to what the fundamental issue is, viz., the gospel itself founded on the doctrine of sola scriptura.

At best, this document is a band-aid which will not cut out and extirpate the cancer of our culture.  Only the gospel -— that is, the true gospel, not some seeming replica with which Roman Catholic apologists can agree—will avail.  The need, as always, is for a consistent adherence to and proclamation of that gospel.  And preaching the truth necessarily entails pointing out the soul-destroying errors of systems such as Romanism which deny the truth as it is in Jesus.

From the Pastor’s Desk: Christian Worship in Pagan Drag

One of the “mega-trends” which we’ve been witnessing the past decade or so, is that of making church “hip” and “relevant”. Part of the “inspiration” for this avant garde approach is found in the words of the Apostle Paul, who proclaimed that he was willing to be all things to all people, in order that he might win some to Christ. Accordingly, leaders of the contemporary church claim that by utilizing modern techniques, they are merely repackaging Biblical material in a more palatable form—changing the method but not the message.

Now, let me be clear—I’m all in favor of reaching out to a lost world with the gospel, and even being innovative to some degree: sponsoring a float in a local parade, offering free blood pressure screening at a country fair, employing modern technology (such as websites), and so forth, may all have a role to play in efforts to raise an awareness of the church and to provide opportunity for evangelism. But what is not appropriate is to prostitute the worship of the living God, and particularly to do so by adopting worldly standards and mores.

Consider statements made by some “contemporary” churches. They want, they say, to re-think church, and to do church differently, and to ensure that at the end of a church service, you’re happy!

Of course, I agree that much of what goes on in the name of “the church” today (and has gone on over the past several decades) needs to be critiqued. However, the “rethinking” being offered up by “contemporary” churches consists of following the latest fads, rather than a radical following of the Word of God. For example, I concur that “traditional” church choirs have got to go; but I would also suggest that replacing them with “worship teams” does not solve the problem, but compounds it. Such musical performances distance the congregation from a direct encounter with God, while at the same time playing into a worldly sensualism. That is true of “traditional” church choirs; it is especially true of “worship teams.” And the result may be an emotional “high” that is mistaken for a spiritual experience, but in actuality is spiritually deadly.

And what of the result of attending a church service? We all want folks, ultimately, to be “blessed”—a Biblical term that has been translated as “happy”. However, the blessedness of which Scripture speaks is deeper than the modern notions of happiness. Moreover, despite our penchant for immediate gratification, said blessedness does not occur automatically and very rarely immediately: there’s no “insta-happiness” product or guarantee that comes from being in the presence of God. Rather, it is more often the case that a person must wrestle with eternally significant matters such as his relationship with God, and guilt, before coming finally to rest in the atonement of Jesus Christ.

No doubt many of these “contemporary” church leaders are sincere, and perhaps even sincere believers in Christ. But good intentions cannot disguise the fact that much of what they are doing is trying to dress Christian worship in pagan drag—a jarring incongruity that not only dangerously distorts the message but perverts the worship of God.

From the Pastor’s Desk: Luther Must Be Spinning in His Grave

Martin Luther (1483-1546) is surely one of the most significant figures in church history. A German monk, he was captivated by the grace of God, as he rediscovered the wondrous Biblical truth that salvation comes by faith alone, and not by any works which we can do.

Luther’s posting of the 95 Theses on the door at Wittenberg sparked the Protestant Reformation—a great spiritual revival which brought saving knowledge and the freedom that flows from it to countless millions of people.

For centuries, the term “Lutheran” has been a respected one, reflecting the liberating truths which Luther promoted. But over the past several decades, churchmen (and churchwomen) who do not respect Luther’s God or Holy Scripture have hijacked the name “Lutheran” in order to bring it into disrepute.

We have just witnessed another example of the dastardly deeds of these purveyors of darkness. At its biennial meeting in August 2009, the Evangelical Lutheran Church in America (ELCA) opened the door for those who engage in same-sex abominations to be ordained to the ministry.

This travesty was a long time coming, and it was predictable. These so-called “Lutherans” had long ago abandoned the teachings of the Reformation. Playing footsie with homosexuals followed a flirting with those who deny divine grace, and a watering down of the doctrine of justification by faith alone. The truths of sola fides (by faith alone) and sola scriptura (Scripture alone) go hand-in-hand: abandoning one leads to a rejection of the other.

It is abundantly clear that these apostates in Minneapolis, masquerading as Christians, don’t have a clue as to what Luther was all about. Or, if they do, they obviously don’t care to embrace his teaching, but are intent rather to twist and distort the Lutheran conception of grace into a perversion of Scripture—a position which turns grace into licentiousness.

A Baptist pastor up in Minneapolis blogged about the strange weather that coincided with one of the scheduled sessions of the ELCA Synod that was discussing whether to allow various views on sexuality in the denomination. Out of nowhere came a tornado that hit the convention center where the Synod was meeting, and took off a portion of its roof. The twister also toppled and ripped the steeple of Central Lutheran Church. That pastor noted that it is the Lord who rules the winds, and that this was a gentle reminder from the Almighty that He is not to be mocked. These supposed Lutherans, however, chose to ignore this timely warning as well as Scripture.

Thankfully, Luther is with his Savior, and therefore not perturbed by such wickedness and folly as was perpetrated by those who claim his name. But here on earth, anyone who is a genuine Christian will recoil from and repudiate the embrace of such perversions, no matter what the denominational pedigree that is claimed or the piety that is pretended.

From the Pastor’s Desk: The 178th Synod of the RPCNA

From June 22^nd to 26^th , 2009, the campus of Geneva College in Beaver

Falls, Pennsylvania, served its customary role of hosting the annual meeting of the Synod of the Reformed Presbyterian Church of North America (RPCNA). Elected Moderator was the Rev. Bruce Hemphill, pastor of Covenant Fellowship Reformed Presbyterian Church in Pittsburgh. For the twentieth consecutive year, the Rev. J. Bruce Martin of Ridgefield Park, New Jersey, was elected as the Clerk of Synod.

The most controverted issue confronting this meeting of the church court was a complaint against the Presbytery of the Alleghenies with respect to a judicial matter. Earlier this year, Mr. Brian Hasenkopf, a ruling elder, had been found not guilty by a Presbytery commission of denying the doctrine of justification by faith alone. The Presbytery rescinded that finding by its commission, and subsequently re-tried the case and issued a finding of guilty. While no one at the Synod was interested in defending Mr. Hasenkopf’s views on justification, the controversy revolved around whether the overturning of the original verdict constituted “double jeopardy.” After hours of debate extending over a two-day period, the Synod, by a vote of 35-29, ordered the Presbytery to rescind its verdict of guilty.

The Synod voted to terminate its long-standing membership in the National Association of Evangelicals (NAE). Concerns raised included an increasing willingness by NAE officials to associate with liberal Protestants, Romanists, and Muslims. The Interchurch Committee was given the task of composing a letter which will delineate the rationale for leaving the interdenominational organization.

In response to a paper authored by Pastors Paul McCracken and Laverne Rosenberger of the Presbytery of the Alleghenies, the Synod voted to appoint a study committee on activities dubbed “informal worship.” One of the particular concerns has to do with chapel services at Geneva College, which are not always conducted in accord with the RPCNA’s Biblical principles.

Worship permeated the sessions of the Synod. The meeting began on Monday evening with the preaching of the Word by retiring Moderator Dennis Prutow. Starting on Tuesday, the day’s proceedings began with a devotional service; and at the end of each morning, afternoon, and evening session, time was set aside for Psalm singing and for prayer in small groups. Among the topics for prayer were the following: the worship ministry of the Church; the administrative ministry of the RPCNA; the ministry of the Presbyteries; the educational ministry of the RPCNA; the ministry of mercy; the RPCNA in relationship to the worldwide church; the RPCNA’s evangelistic and missionary ministries; just dealings in the government, worship, and discipline of the RPCNA; the progress of the church for Christ’s sake; and encouragement for RPCNA congregations. On Thursday, the Synod was presented with copies of a long-awaited new psalter, The Book of Psalms for Worship.

From the Pastor’s Desk: COVFAMIKOI

Our congregation belongs to the Reformed Presbyterian Church of North America (RPCNA). In the Presbyterian Church, regional bodies called “presbyteries” exist not only to examine and ordain ministers, but also to give expression to fellowship among the churches within that region. Our presbytery is a rather large one geographically, stretching from Michigan to Florida.

For several decades, Great Lakes-Gulf Presbytery has conducted a family conference, called COVFAMIKOI, which is hosted on the campus of Asbury College in Kentucky. This year, the conference was from June 15^th to 19^th , and featured Anthony Selvaggio speaking on the biblical Proverbs.

Pastor Selvaggio hails from Rochester, New York. Among his published works are books on marriage, the Minor Prophets, the book of James, and Proverbs. Besides being a minister, he is also an attorney who is employed in the wealth management field. He brought all of those interests to his addresses.

On Tuesday, in an overview of the book of Proverbs, he delineated five points: (1) Jesus is a man of wisdom; (2) Jesus is wisdom, in His very being, in that He is God; (3) Jesus is the way of wisdom: we can walk in the way of wisdom or the way of folly; (4) Jesus is the giver of wisdom, who dispenses it to His people; (5) Jesus reminds us that wisdom is not enough—we need something more, viz., salvation through His blood. The speaker averred: “God gives the framework for our thinking, but He will not do our thinking for us.” He distinguished between the law and wisdom literature, as he noted, “The Proverbs are the Ten Commandments in shoe leather.”

On Wednesday, his topic was “Proverbs & the Financial Crisis.” He gave six principles: (1) a fool returns to his folly (there’s a cyclicality to human nature—it’s part of human nature to drive up prices); (2) pride goes before a fall—and pride wiped out the top investment banks in their thinking that they could eliminate risk; (3) financial haste makes waste; (4) don’t pretend to be rich (“Only when the tide goes out do you discover who’s been swimming without a suit”—Warren Buffett); (5) wealth is of limited value (or even worthless); (6) it’s not what you own that counts—it’s what owns you. He offered the Anthony Selvaggio guide to certain wealth: work hard and save.

On Thursday, he addressed the use of technology in our culture. He warned against three symptoms of technopoly, viz., disengagement (loss of community), distraction (amusing ourselves to death), and disembodiment (being led into a virtual world which divides mind from body). That evening, he proclaimed Jesus as the answer to the riddles of life, and urged that it is “our duty and calling to tell the world” about Him. The final seminar, on Friday, encouraged us to cultivate genuine friendship with others and to be friends indeed to others.

As I was sitting there listening to these presentations, and then the discussions, I found myself wishing that Neil Cavuto or other “talking heads” could have been there in order to benefit from the caliber of teaching. Those interested in ordering CDs of any or all of these talks may contact the Conference Manager, Shane Shoop, at slshoop@sbcglobal.net.