Reformation Lenses - Archived Articles
(Articles appear from the newest to the oldest.)
"The Lenses of Reformation Concerning Government Involvement in Agriculture and Farm Subsidies"
by Dr. Patti Amsden
Business includes the practices by which men co-operate as they work together to fulfill the original Genesis 1:26-28 mandate to be fruitful and fill up the earth. It is the engine of dominion. Business practices involve issues concerning: private property, use of resources, cost of discovering and developing resources, reaping of the reward for investment, and the ability to make private contracts
Reformation lens #1 – Private property is boundaried and development of that property is the right of the owner.
Scripture abounds with testimony that all the earth and all the nations are filled with resources. The Garden and outlying land had resources, including plants, animals, water, gold, and onyx. Egypt had the life-supporting Nile River. Tyre was located on the coast of the Mediterranean Sea and was renowned for their ships and commerce. Lebanon produced the mighty cedars that were used in the construction of the Temple. The East had spices which were procured and sold throughout the Middle East. Even people are resources. King Hiram sent carpenters and masons to build David a house (2 Sam. 5:11). Ex. 35:30-35 tells us that the Lord gave wisdom, understanding, knowledge, and skills, to certain men for building the tabernacle.
Reformation lens #2 –. Man’s relationship to God and man’s service to God is intrinsically tied to his management of the portion of earth’s resources appointed to him.
While it may seem that natural resources are limited, God gives inspiration for innovation that can lead to more effective utilization of limited resources or development of newly discovered resources. The cost of discovering and developing resources require the expenditure of knowledge, skill, and research, often at considerable expense and risk. The developer must ascertain what the market demands and price his goods and services according to what the market will bear.
Reformation lens #3 – The entrepreneurial business man is entitled to reward for his investment and risk-taking.
Individuals or corporations may make private contracts with other individuals or corporations as a means by which both parties advance their goals for using their assets. Contracts define the specific private property that each party voluntarily brings to the agreement, the delineated responsibilities, and the distribution of rewards. Because private property is boundaried and may only be used at the discretion of the owner, no one may coerce another party into the creation of a private contract.
Reformation lens #4 – The ability to make private contracts facilitates neighbors living together safely without one man trespassing the private property boundaries of another.
As Reformers, we must understand that every person, household and nation has authority to rule that which has been given to them by God. The civil realm does not need to get involved unless a boundary has been unlawfully breached. The purpose of civil government is to preserve the common good. Any breach of a boundary has a negative effect on society and must be addressed so that justice is served. Justice is good for the “common unity” (community). Failure to honor boundaries results in a breakdown of society, thus the government must punish the boundary breaker or “execute wrath on him that doeth evil” (Romans 13:1-4). Preserving the common good does not mean the government can interfere in every aspect of the individual’s life. The government is limited by its God-given definition. The government must honor all of God’s commands and must preserve the right of the individual to rule over his own life to the fullest extent of that man’s God-given authority. The government may not legitimately come in and rule over a man’s household beyond its responsibility to punish the evil doer. In the matter of the business of farming and the rewarding of subsidies financed on the back of tax-payers, the civil has no God-given mandate to engage in economic engineering, which is the introduction into the market of artificial indicators by bureaucrats in an attempt to bend the market in the way they deem beneficial or expedient or in keeping with their ideologies. Liberty and the common good are ensured when government is restrained from violating the boundaries of private business.
Reformation lens #1 – Private property is boundaried and development of that property is the right of the owner.
Scripture abounds with testimony that all the earth and all the nations are filled with resources. The Garden and outlying land had resources, including plants, animals, water, gold, and onyx. Egypt had the life-supporting Nile River. Tyre was located on the coast of the Mediterranean Sea and was renowned for their ships and commerce. Lebanon produced the mighty cedars that were used in the construction of the Temple. The East had spices which were procured and sold throughout the Middle East. Even people are resources. King Hiram sent carpenters and masons to build David a house (2 Sam. 5:11). Ex. 35:30-35 tells us that the Lord gave wisdom, understanding, knowledge, and skills, to certain men for building the tabernacle.
Reformation lens #2 –. Man’s relationship to God and man’s service to God is intrinsically tied to his management of the portion of earth’s resources appointed to him.
While it may seem that natural resources are limited, God gives inspiration for innovation that can lead to more effective utilization of limited resources or development of newly discovered resources. The cost of discovering and developing resources require the expenditure of knowledge, skill, and research, often at considerable expense and risk. The developer must ascertain what the market demands and price his goods and services according to what the market will bear.
Reformation lens #3 – The entrepreneurial business man is entitled to reward for his investment and risk-taking.
Individuals or corporations may make private contracts with other individuals or corporations as a means by which both parties advance their goals for using their assets. Contracts define the specific private property that each party voluntarily brings to the agreement, the delineated responsibilities, and the distribution of rewards. Because private property is boundaried and may only be used at the discretion of the owner, no one may coerce another party into the creation of a private contract.
Reformation lens #4 – The ability to make private contracts facilitates neighbors living together safely without one man trespassing the private property boundaries of another.
As Reformers, we must understand that every person, household and nation has authority to rule that which has been given to them by God. The civil realm does not need to get involved unless a boundary has been unlawfully breached. The purpose of civil government is to preserve the common good. Any breach of a boundary has a negative effect on society and must be addressed so that justice is served. Justice is good for the “common unity” (community). Failure to honor boundaries results in a breakdown of society, thus the government must punish the boundary breaker or “execute wrath on him that doeth evil” (Romans 13:1-4). Preserving the common good does not mean the government can interfere in every aspect of the individual’s life. The government is limited by its God-given definition. The government must honor all of God’s commands and must preserve the right of the individual to rule over his own life to the fullest extent of that man’s God-given authority. The government may not legitimately come in and rule over a man’s household beyond its responsibility to punish the evil doer. In the matter of the business of farming and the rewarding of subsidies financed on the back of tax-payers, the civil has no God-given mandate to engage in economic engineering, which is the introduction into the market of artificial indicators by bureaucrats in an attempt to bend the market in the way they deem beneficial or expedient or in keeping with their ideologies. Liberty and the common good are ensured when government is restrained from violating the boundaries of private business.
"The Lenses of Reformation Concerning Progressive Income Taxes"
by Dr. Patti Amsden
The bible presents all persons equal in only a few areas. In Adam, all were created in the image of God. Also in Adam and due to his fall, all have sinned and fallen short of the glory of God. This fallen nature or moral depravity is intrinsic to all who are born into the human race. In order to have eternal life, each person must come through the sacrificial and atoning work of Christ. All are afforded the inheritance of heaven through Calvary and invited into a covenant with its privileges and responsibilities. All can worship, pray, enjoy God’s presence, read His word, receive the Holy Spirit. Covenant participation is activated and continually enforced through tithing, which is 10 % of one’s increase. Financial participation in covenant life is the same or equal percentage for all.
Reformation lens #1 – Life within a community is a form of a biblical covenant with the civil reflecting the Lord and the citizenry reflecting the people of God. Financial covenant activation requires an equal percentage payment from all.
The individuality of all people explains the many differentiations found within humanity. Before birth, each person is fashioned in his or her mother’s womb through the direct involvement of God. The personality, abilities, strengths, weaknesses, bodily characteristic, etc. are all a part of the DNA of each individual; and no two persons are identical. Diversity and distinctions begin in the womb. When the baby is born, the child enters into a world made ready for it by the parents and society. The social, economic, ethnicity, household, history, etc. of that baby offer as much diversity as does the DNA coding. No two people get the same start or the same advantages or disadvantages.
Reformation lens #2 – Varying social and economic strata are intrinsically part of human existence.
Different opportunities and differing gifts and talents cause each person’s financial standing to vary. Along that same idea of disparity, each person’s influence to help, guide, lead, etc. varies. Roles differ; jobs vary; fiscal ability is divergent. Dissimilarity is built into the human condition. Because one person can easily contrast his or her status against another’s station in life, comparisons and self-interests can gender carnal or fleshly responses. Due to the common aliment of moral depravity, sinful attitudes like jealousy, envy, greed, avarice, and covetousness are difficult passions to subdue or harness within society.
Reformation lens #3 – Any social order that fosters a culture of greed and envy will suffer from increased crime and class warfare.
God does not alter the tithe or the ten percent tithe offering no matter if a person is rich or poor. The amount given will be more if the asset base is larger because 10 % of $10,000 is naturally greater than 10% of $100.00. But, the percentage remains equal. On other gifts and offerings outlined within the pages of the scripture – such as freewill offerings or gifts to the poor – no percentage is stated. Thus, people are expected to give out of their abundance. Scripture speaks frequently to those who are richer and commands brotherly love and charity to be afforded to those with less. However, these gifts are freewill. Those persons who heap wealth upon themselves and shut up their bowels of mercy when observing the unequal conditions of humanity will answer to the Lord for their stewardship. The bible does not empower any individual, the church, or the civil realm to take from the rich and give to the poor.
Reformation lens #4 – The role of civil government is to supply equal justice under the law for all but not to secure equal economic standing by requiring the sector of the rich to put more into the civil coffers to compensate for the status of those with less finances.
As Reformers, we recognize that the social order is subject to moral failings because the social is the collective of the individuals, who are subject to moral failings. When sinful attitudes such as jealousy or covetousness are at work between individuals, strife and broken fellowship result. When the majority of a citizenry adopts those same attitudes, class disharmony and social warfare result. Graduated income tax communicates that the rich have more than their “fair share” and that the poor have an unfair lot. Class envy is bred. When the state has the power to take from the rich, the sin of covetousness becomes the norm of culture. When the divide between the economic groups is presented as morally intolerable, then those on either side will have less empathy and less tolerance for the other group. Enemies are created. When the financially-divided nation becomes a socially-divided nation, individual empathy for and charity to the poor tends to be subdued. Those with more are forced to protect their assets from the state’s power to tax away their wealth rather using their wealth to provide increased aid and opportunity to those who have less and thus build a bridge within the culture for unity and peace.
"The Lenses of Reformation Concerning Income Taxes"
by Dr. Patti Amsden
The subjects of taxation and covenants are closely connected. Covenant between God and His man/His people is the underlying theme of both Testaments – Old and New. Looking at the covenant between God and Abraham sheds good insight on the concept of covenants in general as well as the promises and obligations that are exchanged between each party in the covenant. In Genesis 15:1, God offers Abraham a covenant as He announces, “I am they shield, and they exceeding great reward.” By this covenantal language, God was offering protection (shield) and access God’s assets (exceeding great reward). In the context of covenants, pledges were made wherein the one offering the pact and the one receiving it willingly exchanged portions of their given assets and whereby each party received a desired benefit. Abraham would doubtless profit to have God’s protection and the bounty of the Almighty. God would, by way of the covenant, secure an earthly representative who would represent Him and tend the earth for Him.
Reformation lens #1 – All earthly covenants, whether they be within the context of the church, business community, or the civil realm, should reflect the pattern found within God’s covenant with man: each party within a covenant will exchange a portion of personal assets and will receive personal benefits.
Biblical covenants are activated by paying the tithe, which is the top 10% of increase on all assets possessed by the recipient of the covenant. Abraham paid tithe in Genesis 14:18-20. The wording exchanged when the tithe was paid is extremely important. God was declared to be the “possessor of heaven and earth” and “the most high God, which hath delivered thine enemies into thy hand.” This verbiage is the reflective of God’s pledge to provide ‘exceeding great reward’ and ‘shield or protection’. God fulfilled his covenant promise. In response, Abraham tithed. Abraham verified his covenant promise when he offered a representative portion of his life to his covenant partner.
Further validation for the tithe, or the covenant tax, is found when God appeared to Jacob, the grandson of Abraham. Genesis 28 recounts the story when God offered assets – “the land on which you lie, to thee will I give it and to thy seed” and God offered protection – “I will keep thee in all places and bring thee again into this land.” Upon God speaking ‘exceeding great reward’ and ‘shield or protection’ of covenant language, Jacob responded by saying, “of all that thou shalt give me, I will surely give the tenth unto thee.” Jacob activated the covenant by bringing into the exchange his assets. If that portion, which was God’s, would be Jacob’s then that portion, which was Jacob’s, would be God’s. Exchange is the essence of the biblical covenant.
Reformation lens #2 – Exchange is the essence of any covenant and God’s biblical covenant is activated by man paying the tithe.
The tithe can legitimately be considered God’s covenant tax and, as such, provide keen insight into the biblical perspective of taxation. When the civil realm levies a tax upon its citizens, it is doing so as a covenantal exchange. The civil realm promises to provide the shield or the protection of the people from enemies outside of the nation and from criminals within the society. Inherent in the civil realm’s role is also the great reward portion; because the wealth, natural resources, and other social benefits of the nation are enjoyed by all the citizenry. For this shield and great reward, which the civil realm brings to the covenant table, the recipients or covenant partners pay a tax.
Reformation lens #3 – Civil taxation should be viewed within the context of a covenantal exchange.
Taxation is, therefore, covenantal in nature. It implies a sovereign power, who offers, and a benefactor, who receives. Biblically-speaking, all earthly sovereigns derive their power from God and answer to him in their administration of that power. Earthly sovereigns who seek to extract a covenantal tax that exceeds 10% on the increase have both claimed sovereign powers greater than God’s and have exercised power beyond biblical parameters. The New Testament admonishes that we pay our taxes (Rom 13:6); and Jesus confirmed the paying of taxes when He stated, “Render therefore unto Caesar the things which are Caesar’s and unto God the things that are God’s” (Mt. 22:21). Although Jesus’ comments may have affirmed the power to tax and the payment of the tax, he set the giving of the tax into the context of rendering to God what God is due. God is the supreme Sovereign, and all subservient sovereigns must render to God the acknowledgement that they derive their power from Him and are accountable to exercise their administration under the jurisdiction of His providence.
Reformation lens #4 – Civil authorities must acknowledge that they derive their powers from God and are accountable to God for the administration of that delegated power, and they must understand that to tax higher than God’s covenant tax, which is 10%, is a direct affront to the throne and God’s claimant role as Sovereign Lord.
As Reformers, we recognize that the state is granted the power to use the sword and, therefore, wields a coercive power to force compliance. The biblical role between the civil and it citizens is to be reflective of the covenantal role between God and his representatives. The civil should provide the shield of protection and the shared rewards of that nation’s fiscal and social status. The people provide the covenant tax, which should be placed upon the increase of assets and should not exceed God’s covenant tax of 10%. For the civil realm to seize excessive power and privilege for itself at the expense of its citizens is tyranny and results in the people becoming slaves of the state.
Scriptures,
Reformation lens #1 – All earthly covenants, whether they be within the context of the church, business community, or the civil realm, should reflect the pattern found within God’s covenant with man: each party within a covenant will exchange a portion of personal assets and will receive personal benefits.
Biblical covenants are activated by paying the tithe, which is the top 10% of increase on all assets possessed by the recipient of the covenant. Abraham paid tithe in Genesis 14:18-20. The wording exchanged when the tithe was paid is extremely important. God was declared to be the “possessor of heaven and earth” and “the most high God, which hath delivered thine enemies into thy hand.” This verbiage is the reflective of God’s pledge to provide ‘exceeding great reward’ and ‘shield or protection’. God fulfilled his covenant promise. In response, Abraham tithed. Abraham verified his covenant promise when he offered a representative portion of his life to his covenant partner.
Further validation for the tithe, or the covenant tax, is found when God appeared to Jacob, the grandson of Abraham. Genesis 28 recounts the story when God offered assets – “the land on which you lie, to thee will I give it and to thy seed” and God offered protection – “I will keep thee in all places and bring thee again into this land.” Upon God speaking ‘exceeding great reward’ and ‘shield or protection’ of covenant language, Jacob responded by saying, “of all that thou shalt give me, I will surely give the tenth unto thee.” Jacob activated the covenant by bringing into the exchange his assets. If that portion, which was God’s, would be Jacob’s then that portion, which was Jacob’s, would be God’s. Exchange is the essence of the biblical covenant.
Reformation lens #2 – Exchange is the essence of any covenant and God’s biblical covenant is activated by man paying the tithe.
The tithe can legitimately be considered God’s covenant tax and, as such, provide keen insight into the biblical perspective of taxation. When the civil realm levies a tax upon its citizens, it is doing so as a covenantal exchange. The civil realm promises to provide the shield or the protection of the people from enemies outside of the nation and from criminals within the society. Inherent in the civil realm’s role is also the great reward portion; because the wealth, natural resources, and other social benefits of the nation are enjoyed by all the citizenry. For this shield and great reward, which the civil realm brings to the covenant table, the recipients or covenant partners pay a tax.
Reformation lens #3 – Civil taxation should be viewed within the context of a covenantal exchange.
Taxation is, therefore, covenantal in nature. It implies a sovereign power, who offers, and a benefactor, who receives. Biblically-speaking, all earthly sovereigns derive their power from God and answer to him in their administration of that power. Earthly sovereigns who seek to extract a covenantal tax that exceeds 10% on the increase have both claimed sovereign powers greater than God’s and have exercised power beyond biblical parameters. The New Testament admonishes that we pay our taxes (Rom 13:6); and Jesus confirmed the paying of taxes when He stated, “Render therefore unto Caesar the things which are Caesar’s and unto God the things that are God’s” (Mt. 22:21). Although Jesus’ comments may have affirmed the power to tax and the payment of the tax, he set the giving of the tax into the context of rendering to God what God is due. God is the supreme Sovereign, and all subservient sovereigns must render to God the acknowledgement that they derive their power from Him and are accountable to exercise their administration under the jurisdiction of His providence.
Reformation lens #4 – Civil authorities must acknowledge that they derive their powers from God and are accountable to God for the administration of that delegated power, and they must understand that to tax higher than God’s covenant tax, which is 10%, is a direct affront to the throne and God’s claimant role as Sovereign Lord.
As Reformers, we recognize that the state is granted the power to use the sword and, therefore, wields a coercive power to force compliance. The biblical role between the civil and it citizens is to be reflective of the covenantal role between God and his representatives. The civil should provide the shield of protection and the shared rewards of that nation’s fiscal and social status. The people provide the covenant tax, which should be placed upon the increase of assets and should not exceed God’s covenant tax of 10%. For the civil realm to seize excessive power and privilege for itself at the expense of its citizens is tyranny and results in the people becoming slaves of the state.
Scriptures,
"The Lenses of Reformation Concerning Mercy and Natural Disasters"
by Dr. Patti Amsden
In Scriptures, three words tie together to make one holistic thought. Those words are pity, grace, and mercy. In both the Hebrew language of the Old Testament and the Greek language of the New Testament, a separate word is used for each concept; and the three words are often used together to convey God’s actions towards people. Pity is the stirring of the heart which occurs when we view someone in need. Grace is favor or the willingness to help, the commitment to act in behalf of another, or the disposition to bring assistance. Mercy is the actual act of meeting the need so as to bring forth the remedy. Pity and grace combined communicate compassion and resolution; and upon those two, mercy’s hands supply.
Reformation lens #1 – The needs of our neighbors are met when we allow our heart to be stirred as to their plight, set our will to be an agent of their relief, and extend our hand filled with the provision to lift them out of their situation.
Although there can be a multitude of causes for the difficulties of our neighbors and often the trouble can be self-induced because of a lack of wisdom, the plight of our neighbor should always stir compassion. Whether or not the pity (heart-stirring) should prompt grace (willingness) and mercy (aid) must be determined as each of us evaluates our call and our ability. Although not everyone can meet every need, no one can afford to ignore every need. Scripture declares, “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’ Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?’ The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’” (Matthew 25:30-40, NIV)
Reformation lens #2 –.All believers are commanded in Scripture to exercise pity, grace, and mercy by meeting humanity’s needs, each according to his or her God-given ability.
The story of the Good Samaritan is probably the most well-known example of Christ’s command to recognize and meet the need of a brother. Into the background of religious indifference and prejudice, the Lord introduced the story of a man from Samaria whose heart was stirred as he observed another man beaten, bleeding, and dying along the roadside. The Samaritan not only took pity but also set about to bring help. He favored or graced the wounded man. Next, the Samaritan gave aid by binding the wounds, transporting him to safety, and paying for his ongoing care. That was the mercy – filling his hands with the provision needed to execute his intention to favor. Anyone who isolates himself from those in need will have little opportunity to fulfill the role of a Good Samaritan. Anyone who spends all his or provision upon himself will have no ability to be a mercy-giver even if the heart-stirring of pity is present. God gives to us that He may show His care for us and that we may show His care to others. Jesus’ condemnation in Luke 18:18-23 to the rich ruler when he refused to sell what he possessed and give to the poor was based upon the rich man’s boast that he understood the covenant and covenantal lifestyle of God. The rich man did not comprehend covenant. He demonstrated a lack of understanding of pity, grace, and mercy. In direct contrast to the rich man, God’s heart is stirred to our plight; He favors us with grace that is unmerited; and He meets all of our needs according to His riches in glory.
Reformation lens #3 – God gives to us that He may show His care for us and that we may show His care to others. “Blessed are the merciful, for they shall obtain mercy.” (Mt.5:7)
As Reformers, we must recognize and help to solve the difficulties of our fellowman, whether those dilemmas are personal or societal. Natural disasters plunge whole groups of citizens into common crisis situations. Floods, tornadoes, earthquakes, war, plagues, and many other scenarios can create the need for pity, grace, and mercy on a city-wide or even nation-wide level. Into the crises of humanity, humanitarian efforts become the helping hand of God’s providence. Numerous charity organizations have been created to supply disaster aid. These groups prepare ahead of time to fulfill the Good Samaritan role. As individual believers, we can join together to increase our impact when we give to or work with mercy organizations.
Reformation lens #1 – The needs of our neighbors are met when we allow our heart to be stirred as to their plight, set our will to be an agent of their relief, and extend our hand filled with the provision to lift them out of their situation.
Although there can be a multitude of causes for the difficulties of our neighbors and often the trouble can be self-induced because of a lack of wisdom, the plight of our neighbor should always stir compassion. Whether or not the pity (heart-stirring) should prompt grace (willingness) and mercy (aid) must be determined as each of us evaluates our call and our ability. Although not everyone can meet every need, no one can afford to ignore every need. Scripture declares, “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’ Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?’ The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’” (Matthew 25:30-40, NIV)
Reformation lens #2 –.All believers are commanded in Scripture to exercise pity, grace, and mercy by meeting humanity’s needs, each according to his or her God-given ability.
The story of the Good Samaritan is probably the most well-known example of Christ’s command to recognize and meet the need of a brother. Into the background of religious indifference and prejudice, the Lord introduced the story of a man from Samaria whose heart was stirred as he observed another man beaten, bleeding, and dying along the roadside. The Samaritan not only took pity but also set about to bring help. He favored or graced the wounded man. Next, the Samaritan gave aid by binding the wounds, transporting him to safety, and paying for his ongoing care. That was the mercy – filling his hands with the provision needed to execute his intention to favor. Anyone who isolates himself from those in need will have little opportunity to fulfill the role of a Good Samaritan. Anyone who spends all his or provision upon himself will have no ability to be a mercy-giver even if the heart-stirring of pity is present. God gives to us that He may show His care for us and that we may show His care to others. Jesus’ condemnation in Luke 18:18-23 to the rich ruler when he refused to sell what he possessed and give to the poor was based upon the rich man’s boast that he understood the covenant and covenantal lifestyle of God. The rich man did not comprehend covenant. He demonstrated a lack of understanding of pity, grace, and mercy. In direct contrast to the rich man, God’s heart is stirred to our plight; He favors us with grace that is unmerited; and He meets all of our needs according to His riches in glory.
Reformation lens #3 – God gives to us that He may show His care for us and that we may show His care to others. “Blessed are the merciful, for they shall obtain mercy.” (Mt.5:7)
As Reformers, we must recognize and help to solve the difficulties of our fellowman, whether those dilemmas are personal or societal. Natural disasters plunge whole groups of citizens into common crisis situations. Floods, tornadoes, earthquakes, war, plagues, and many other scenarios can create the need for pity, grace, and mercy on a city-wide or even nation-wide level. Into the crises of humanity, humanitarian efforts become the helping hand of God’s providence. Numerous charity organizations have been created to supply disaster aid. These groups prepare ahead of time to fulfill the Good Samaritan role. As individual believers, we can join together to increase our impact when we give to or work with mercy organizations.
"The Lenses of Reformation Concerning State Treasurer and Comptroller"
by Dr. Patti Amsden
The keeper of any boundary functions to guard the contents within the boundary from destructive forces that might invade the boundary. Adam and Eve were placed in the Garden of Eden to dress it and to keep it (Gen. 2:15). Keep is the Hebrew word shamar and means to hedge about, guard, protect, watch, or attend. Custodians of boundaries must guard their boundary from those forces that would illegally or immorally enter the guarded space. Financial officers are required to oversee the treasury and protect the state’s monies from all forms of theft and misappropriation.
Reformation lens #1 – The guardian of a boundary is charged to guard against the activity of any who would steal, kill, or destroy the contents of the boundaried area.
The keeper of the boundary is also charged to insure that the contents within the boundary are used for holy or God-sanctioned uses. This is a priestly function. Leviticus 10:10 charged the priests of old to separate the holy from the unholy and the clean from the unclean. That which was unholy or unclean was to be put away from the specified or boundaried function. Removing the contaminating or destructive influence always serves to keep the boundary clean. Financial officers are mandated to advise the legislative branch of policies that serve to protect the fiscal solvency of the state and to report to the judicial branch any activity that violates the specified laws of the fiscal boundaries of the state.
Reformation lens #2 – The guardian of a boundary is assigned the responsibility to remove from the boundaried area that which is destructive to the purity or health of that which is under his or her supervision.
Caring for the property of another is a duty of a steward. All people steward that which has been entrusted to them by the Lord and will give an account as to the faithfulness of their stewardship (Mt.25 – the parable of the talents). Some men are also appointed to steward the assets of another man. Joseph was the keeper or steward in Potiphar’s household and was faithful in the administration of his master’s assets. Whether stewarding God’s portion or a man’s portion, “it is required in stewards that a man be found faithful” (I Cor. 4:2).Unfaithful stewardship releases negative sanctions in this life and in that which is to come. Financial officers oversee the monies of tax payers and the state. Faithful stewardship is obligatory.
Reformation lens #3 – The steward of the assets of another is the boundary keeper of another man’s boundary and, therefore, must administrate those assets through faithful oversight and in accountability to the owner.
As Reformers, we must be aware that the financial officers of the state are not only accountable for the purity of their own actions but also for the purity of the actions of the state. They may not steal from the state’s kitty nor may they allow others to do so. They should serve as a voice of legality and morality for God and for the people. They should guard the financial credibility of the state though sound economic accounting and fiscal practices. As elected officers, the state’s treasurer and controller must give account to the electorate for their stewardship of tax-payers monies.
Reformation lens #1 – The guardian of a boundary is charged to guard against the activity of any who would steal, kill, or destroy the contents of the boundaried area.
The keeper of the boundary is also charged to insure that the contents within the boundary are used for holy or God-sanctioned uses. This is a priestly function. Leviticus 10:10 charged the priests of old to separate the holy from the unholy and the clean from the unclean. That which was unholy or unclean was to be put away from the specified or boundaried function. Removing the contaminating or destructive influence always serves to keep the boundary clean. Financial officers are mandated to advise the legislative branch of policies that serve to protect the fiscal solvency of the state and to report to the judicial branch any activity that violates the specified laws of the fiscal boundaries of the state.
Reformation lens #2 – The guardian of a boundary is assigned the responsibility to remove from the boundaried area that which is destructive to the purity or health of that which is under his or her supervision.
Caring for the property of another is a duty of a steward. All people steward that which has been entrusted to them by the Lord and will give an account as to the faithfulness of their stewardship (Mt.25 – the parable of the talents). Some men are also appointed to steward the assets of another man. Joseph was the keeper or steward in Potiphar’s household and was faithful in the administration of his master’s assets. Whether stewarding God’s portion or a man’s portion, “it is required in stewards that a man be found faithful” (I Cor. 4:2).Unfaithful stewardship releases negative sanctions in this life and in that which is to come. Financial officers oversee the monies of tax payers and the state. Faithful stewardship is obligatory.
Reformation lens #3 – The steward of the assets of another is the boundary keeper of another man’s boundary and, therefore, must administrate those assets through faithful oversight and in accountability to the owner.
As Reformers, we must be aware that the financial officers of the state are not only accountable for the purity of their own actions but also for the purity of the actions of the state. They may not steal from the state’s kitty nor may they allow others to do so. They should serve as a voice of legality and morality for God and for the people. They should guard the financial credibility of the state though sound economic accounting and fiscal practices. As elected officers, the state’s treasurer and controller must give account to the electorate for their stewardship of tax-payers monies.
"The Lenses of Reformation Concerning State Government and Record-Keeping" by Dr. Patti Amsden
Each Good record-keeping is necessary in order to have continuity between the past and the present. Every field of endeavor grows out of that which has preceded it. For example, every science ascertains new discoveries based upon the scientific principles already substantiated. What can be known in any arena of life or education grows as the whole body of information enlarges. Knowledge accumulates. Past knowledge is available because of records. Education is imparted because of records. Recorded information provides the basis for future knowledge in all arenas of human interaction.
Reformation lens #1 – Record-keeping provides access to knowledge that has been accumulated in the past and gives a platform for knowledge to increase in the present.
Record-keeping not only provides a depository of knowledge but also chronicles the historicity of men’s deeds. Good record-keeping is necessary to have an accurate testimony. God responds from heaven to the testimony of men on the earth. Moses required that all of Israel gather to re-hear the recorded law. (Deut. 30:15-20; 31:9-13) The reading of the law – or the reading of the records – gave an accurate testimony of God’s will. Israel was required to say “amen” or testify to the truth that had been recorded in her history. Based upon Israel’s affirmation of the validity of that recorded law, God sent forth His promised blessings. If, however, Israel’s history that which was on record was testifying of another standard rather than God’s laws, God sent forth His promised cursing.
Reformation lens #2 – Record-keeping provides a testimony of the acts of men, and God releases sanctions based upon that which is recorded.
Any and every government is charged with record keeping specific to that government’s jurisdictional authority. If the jurisdiction is a business, the records of that business are kept by the executives of that company. If the jurisdiction is Christ’ church, the ekklesia is commanded to keep sound doctrine and pass on the tenets of the faith (2 Tim. 2:1-2). If the jurisdiction is the civil government, then the civil must accurately record its constitution, its law, and its history. Scripture testifies of the importance of the duty of record-keeping during the rule of King David (2 Sam. 8:15-15; 20:24), King Solomon (I Ki. 4:1-4), King Hezekiah (2 Ki. 18:18, 37), King Josiah (2 Chron. 34:8), Ezra (Ezra 4:15), and Ahasuerus (Est. 6:1).
Reformation lens #3 – All governmental systems, including civil government, bear the duty of record-keeping that is jurisdictionally applicable.
"The Lenses of Reformation Concerning the Role of Courts and Civil Justice"
by Dr. Patti Amsden
by Dr. Patti Amsden
Each individual has the potential to reflect the image of God. God created man with that capability. Mankind, in Adam, fell and lost his glory; therefore, the image is twisted and marred. Yet, the potential remains. Through the new birth and regeneration, mankind can be restored to image-bearing status.
Reformation lens #1 – All persons have the potential to reflect the image of God.
When mankind accurately reflected God’s image, his words, works, and re-creative activities communicated God’s truth, will, and ways. Adam, before the fall, was capable of building heaven’s will and heavenly realities on earth. Every creation bears the image stamped upon it by its creator. All nature was made to bear God’s thumbprint (Ps. 19). Mankind bore God’s thumbprint. All that man creates will likewise bear the thumbprint of its creator. That which is created testifies of its creator. God’s image-bearers stamp their re-creations with godliness; fallen image-bearers stamp their re-creations with godlessness.
Reformation lens #2 – That which is created testifies of its creators and the image that is stamped upon the creators.
Godliness, or the re-creations of the ungodly, do not receive God’s approval and come under the judgment of God. God judged Adam and Eve and then committed earthly judgment into the hands of men. This was clearly demonstrated when God spoke to Noah and declared, “If anyone takes a human life, that person’s life will also be taken by human hands. For God made human beings in his own image.” (Gen 9:6, NLT) Man slayers must be punished because of the nature of the crime, which is taking a life of an image-bearer. Man slayers must be punished by men because men are image-bearers and must, therefore, do reflectively what the Father does originally. Earthly judgments and justice has been assigned to mankind and specifically to magistrates within the civil realm. (Rom. 13: 1-5)
Reformation lens #3 – Ungodly re-creation and sin requires justice in eternity through the judgment of God and in time through the judgment of civil magistrates.
Earthly policing powers and court magistrates are called God’s ministers according to Romans 13:4. If the earthly magistrates do not themselves bear the image of God, how can their judgments to true and righteous? The more marred and twisted the image inside of the magistrates, the more divergent will be their judgments and justice. Unjust civil justice is a by-product of the officials who are not God’s image-bearers. God may grant lawmakers the authority to make laws and render judgment upon other men; but God, Himself, will render judgment upon those appointed ministers when their representative justice does not bear the image of godly edits.
Reformation lens #4 - The more marred and twisted the image inside of the magistrates, the more divergent will be their judgments and justice.
As Reformers, we acknowledge that the civil jurisdiction has the authority to make laws and render judgment. But unjust law-makers and their unjust judgments will answer to God. The office of attorney general holds great authority and great accountability. What image does Kwame Raoul had stamped upon his heart. Does he bear God’s image or a fallen and marred image? Will his judgments bring justice to the citizens of Illinois or incur judgment upon himself and his office from the Righteous Judge of all the Earth? Reformers should pray for the attorney general to have wisdom; but also reformers should examine all Raoul’s judgments through the lenses of a biblical world view.
Reformation lens #1 – All persons have the potential to reflect the image of God.
When mankind accurately reflected God’s image, his words, works, and re-creative activities communicated God’s truth, will, and ways. Adam, before the fall, was capable of building heaven’s will and heavenly realities on earth. Every creation bears the image stamped upon it by its creator. All nature was made to bear God’s thumbprint (Ps. 19). Mankind bore God’s thumbprint. All that man creates will likewise bear the thumbprint of its creator. That which is created testifies of its creator. God’s image-bearers stamp their re-creations with godliness; fallen image-bearers stamp their re-creations with godlessness.
Reformation lens #2 – That which is created testifies of its creators and the image that is stamped upon the creators.
Godliness, or the re-creations of the ungodly, do not receive God’s approval and come under the judgment of God. God judged Adam and Eve and then committed earthly judgment into the hands of men. This was clearly demonstrated when God spoke to Noah and declared, “If anyone takes a human life, that person’s life will also be taken by human hands. For God made human beings in his own image.” (Gen 9:6, NLT) Man slayers must be punished because of the nature of the crime, which is taking a life of an image-bearer. Man slayers must be punished by men because men are image-bearers and must, therefore, do reflectively what the Father does originally. Earthly judgments and justice has been assigned to mankind and specifically to magistrates within the civil realm. (Rom. 13: 1-5)
Reformation lens #3 – Ungodly re-creation and sin requires justice in eternity through the judgment of God and in time through the judgment of civil magistrates.
Earthly policing powers and court magistrates are called God’s ministers according to Romans 13:4. If the earthly magistrates do not themselves bear the image of God, how can their judgments to true and righteous? The more marred and twisted the image inside of the magistrates, the more divergent will be their judgments and justice. Unjust civil justice is a by-product of the officials who are not God’s image-bearers. God may grant lawmakers the authority to make laws and render judgment upon other men; but God, Himself, will render judgment upon those appointed ministers when their representative justice does not bear the image of godly edits.
Reformation lens #4 - The more marred and twisted the image inside of the magistrates, the more divergent will be their judgments and justice.
As Reformers, we acknowledge that the civil jurisdiction has the authority to make laws and render judgment. But unjust law-makers and their unjust judgments will answer to God. The office of attorney general holds great authority and great accountability. What image does Kwame Raoul had stamped upon his heart. Does he bear God’s image or a fallen and marred image? Will his judgments bring justice to the citizens of Illinois or incur judgment upon himself and his office from the Righteous Judge of all the Earth? Reformers should pray for the attorney general to have wisdom; but also reformers should examine all Raoul’s judgments through the lenses of a biblical world view.