0 évaluation0% ont trouvé ce document utile (0 vote)
131 vues6 pages
Matthew 5-7 has been called "The Sermon on the Mount" and Luke 6:17-49 has been called "The Sermon on the Plain," as if they were two different sermons on two different occasions. The reasons given are basically three: (1). the sermon in Luke is much shorter than the one in Matthew; (2). Matthew includes things not mentioned in Luke; Luke includes things not mentioned in Matthew; and some of Luke's statements are different in form and application from those in Matthew; and, (3), whereas Matthew's has the sermon taking place on "the mountain," 5:1, Luke's takes place "on a level place," 6:17, after Jesus came down from the mountain, 6:12, 17.
Titre original
1997 Issue 2 - Sermon on Luke 6:17-49 - The Sermon on the Mount According to Luke - Counsel of Chalcedon
Matthew 5-7 has been called "The Sermon on the Mount" and Luke 6:17-49 has been called "The Sermon on the Plain," as if they were two different sermons on two different occasions. The reasons given are basically three: (1). the sermon in Luke is much shorter than the one in Matthew; (2). Matthew includes things not mentioned in Luke; Luke includes things not mentioned in Matthew; and some of Luke's statements are different in form and application from those in Matthew; and, (3), whereas Matthew's has the sermon taking place on "the mountain," 5:1, Luke's takes place "on a level place," 6:17, after Jesus came down from the mountain, 6:12, 17.
Matthew 5-7 has been called "The Sermon on the Mount" and Luke 6:17-49 has been called "The Sermon on the Plain," as if they were two different sermons on two different occasions. The reasons given are basically three: (1). the sermon in Luke is much shorter than the one in Matthew; (2). Matthew includes things not mentioned in Luke; Luke includes things not mentioned in Matthew; and some of Luke's statements are different in form and application from those in Matthew; and, (3), whereas Matthew's has the sermon taking place on "the mountain," 5:1, Luke's takes place "on a level place," 6:17, after Jesus came down from the mountain, 6:12, 17.
Matthew 5-7 and Luke 6 Matthew 5-7 has been called "The Sermon on the Mount" and Luke 6: 17-49 has been called "The Sermon on the Plain," as if they were two different sermons on two different occasions. The reasons given are basically three: (1). the sermon in Luke is much shorter than the cine in Matthew; (2). Matthew includes things not mentioned in Luke; Luke includes things not mentioned in Matthew; and some of Luke's statements are different in form and application from those in Matthew; and , (3), whereaS'Matthew's has the '.' sermQIl. taking place on "the mountain,'.' .. 5:1,Luke's takes place on a level place,'" 6:17, after Jesus cawe down from the mountain, '. 6:1:l ,l T. . . . .. -However, there .are several reasons to believe that the accountS of Luke and of Matthew are of the same sermon preached at the same location; and furthermore, there are reasonable answers to the above objections. (1). The beginning and ending of both . discourses, as wll as the general course of thought of each, reveal a t\lorough agree.ment with one another. (2). The historical circumstances which follow both discourses are the same, Mat. 8:5; Lk.7:1,2. (3). The differences between the discourses of Luke and Matthew do not appear as obstacles to our view when it is remembered that neither Luke nor Matthew profess to give Christ's sermon in its complete form, but rather present it as a summary of His teaching. Surely Christ explained, illustrated and elaboratec,l on His subject just as any other teacher would do. "The variations of expression, and even of sentiment found in Luke are not in any sense contrary to, much less their system of theology and ethics, nor quote from their traditions, . while Matthew fires every gun in his armory against them and their system, does not refute out view, . because it is not always necessary to cite an error in order to refute it . . "It is often suffldent to set up, '0( ' even to state the truth, and error shrinks away from its clear shining light. "- Shearer 21. (6). It does not surprise us that Luke adds things Matthew does not include in. the Sermon, because as we have seen several times in our study of LUke's Gospel, while Luke used Matthew . as a resource, he also had other resources possibly not available to' Matthew, (7). Lastly, "Luke . sends Jesus up the mountain in v, 12, and He now comes doWn only far enough to reach' a' level place so that all thl.sgreat . . ' mass of people . ,; , can hear him: ' On a spot that . Was raised a bit so chat all might see Him He sat down (Matthew). It is contrary to the contradictory of, the words and statements of Matthew, but they both readily blend into a harmonious whole."- Shearer, pg. 21. (4) . It must also be 'remembered that Matthew wrote especially for the Jewish people, and Luke wrote especially for non-Jewish, Gentile people. "They each used such weasure and forms of the words of Christ as suited their respective purposes, without any implication of garbling, perverSion, distortion, or suppression of the truth."- Shearer, pg.21. (5). The fact that Luke does not mention the Pharisees or facts to think of two sermons .... ';, Lenski. The Purpose of the Sermon On the Mount' "The Sermon on the Mount is an exhaustive discuSsion of Phariseeism. Christ expounds the Law against the tradition l of the elders, and against PharisaiC glosses and interpretations. It is the refutation of the last great heresy of the ages, and the overthrow of the last great bulwark erected by Satan agaiIist the tiuth, that master stroke of'cunning by 4 of Chalcedon f February, 1997 ..: . ".', '. - 'I . " _ .. -. . ' ' ; : . ", '.. , " which he substituted the deceitfulness of sin in place of holy living, and a refuge of lies in place of the Divine Law."- Shearer, pg. 16f. In this sermon Jesus' exposes and refutes the four characteristics of Phariseeism: Literalism, Mat. 5:21-48, ForrrWism, Mat. 6:1-113, Covetousness, Mat. 6:19-34, and Censoriousness, Mat, 7:1-6. The Expose and Refutation of the LiteJ'lllism of the PI.arisees (Mat. 5:21-48) "In the narrower sense, literalism substitutes the letter of the law for its spirit. In the broader and proper sense, it is a THE SERMON ON THE MOUNT, pgs.50-53. Jesus refutes this Literalism of the Pharisees under eight sub-heads: (1). Personal Ethics, 5:21-30; (2).' Family Ethics, 5:31-32; (3). Social Ethics, 5:3337; (4). Private Revenge, 5:38,39; (5). True Honesty, 5:40; (6). True Loyalty, 5:41; (7). True Generosity, 5:42; and (8). The Law of Love, 5:23-48. The Expose and Refutation of the Fonnalism of tlte Pharisees (Mat. 6:1-18) "Literalism and Formalism are kindred heresies, and we may expect to find the Literalist to be also a Formalist. We have seen worship in its place. "- Shearer, pgs. 92-93. Jesus refutes Formalism under three head" (1). almsgiving, Mat. 6:2-4: (2). prayer, Mat. 6:5-15; arid (3). fasting, Mat. 6:16-18. The Expose and Refutation oj ti,e Covetousness of the Pharisees (Mat. 6:19-34) The third characteristic of Phariseeism that Jesus exposes and refutes is CovetousneSs. "The covetous man seeks some worldly good to which he is not fairly entitled, and he scruples at nothing to obtain' it. Covetousness is the inspiration of the hypocrite and the counterfeiter alike. They both expect to make something out of false philosophy of rMrals, which destroys all real moral distinctions. This false philosophy was the source of l ' __ '.' ' .. , ,' , ',' , Y'> 'c, [,Earthly"tl'eaSU1!e$'ib,:aYe;;, their devices. -- Covetousness and hypocrisy make the bigot in large measure.... We have seen that the worship of the Pharisees did not rise above the rewards of this world, an(! those of a most ephemeral kind---mere human applause, all the viciouS teachings of the Pharisees. --- (1). It makes written law the basis and limit of moral obligation,. --- (claiming) that a thing is right only because God commands
", .:. -; . . .-: '.,., -< it, and has the power to enforce it. -- Against all this, the tlue theory is that God's holy law is but the expression of the divine holines.s. ---- (2). Literalism ignores motives and dispositions, and makes sin to consist only in actions. -- Under this theory self-righteousness takes no account of the heart, \IIId finds ' it easy to minimize the debits and . maximize the credits, and to bling down a balance largely in its own favor .. " (3). Literalism excuses natural appetencies., (strong cravings and deSires), and denies that they have any moral character. --- (However) it 'is easy to,see that sin may and does change the complexion of them all. --- These. sin-perverted appetencies become ruling and if these be ignored or condoned, it is but an easy step to utter destt:uction of ' all moral Shearer, that Literalism substitutes the letter for the spirit; Formalism substitutes the form for the substance. The former deals with law as a rule of righteous living; the latter .deals only with ordinances of worship." - Shearer, pg.92. "Formalism grows into a self-righteousness, because its value depends on the sum of the good works done, set over against the shortcomings and sins that need an offset. Formalism seeks to furnish a surplus of opus operatum' acts of fonnal worship. The larger the surplus the greater the righteousness. Thi,s is self-lighteDusness, pure and simple. Formalism also tends to ostentation and self-righteous parade. -- (}iowever) He shows,Jurther, that their Ponnalism vitiated and destroyed all true worship. Besides, He sets up the true doctrine of It would, therefore, seem impossible for their aims and purposes to rise an absorbing pursuit of the good things of this life, and the acquisition of riches at all hazards." - Shearer, pg. 120. Jesus refutes their covetousness and gives the cure for it by contrasting earthly and heavenly treasures, 6:19-20, and thereby shOwing the supreme folly of covetousness. Earthly treasures have no permanency. They are of no value beyond earth. They "engage the heart but do not satisfy the soul."- Shearer, pg. 121. Heavenly treasures cannot be destroyed. They remain forever. (And it must be kept in mind that Jesus does not discourage the acquisition of treasures as well as heavenly treasures.) He shows that the results,of covetousness are worries and February, 1997 THE COUNSEL ofChalcedon 5 aDXletIes. Then, Jesus gives the antidote for wony, anxiety and covetousness in Matthew 6:21-34. The Expose and Refutation of the Censoriousness of the Pharisees (Mat. 7:1-6) Finally, after charging the Pharisees with invalidating the Word of God by their traditions, rebuking them as hypocrites because of their self-righteous formaliSm, and denouncing their covetousness, Jesus exposes and refutes their censorious and . fault-finding attitude. . "Censoriousness is the other pt.le of self-righteousness. Pride looks down on others, often in a most way . . Spiritual pride is more intense than ordinary pride, for it is woven into the very web and woof of self-righteousness. It must needs vihdiciile and prove its claims to superior holiness, and it does so by tearing down the claims of others. It is by false and censorious judgments of others that it secUres the largest self-laudation and comfort. --- Do we need proof that censoriousneSs was the malignant side of the ' Pharisee's character? They purSued Christ Himself with malignant . criticism."- Shearer, pg. 133. Jesus refutes and rebukes the censoriousness of the Pharisees'by shOwing its absurdity. ' We are now prepared to see that Formalism, Covetousness arid . CensoriousnesS constitute the bigot---the religious bigot. Add Literalism and we have the Pharisee."- Shearer, pg, 137 . . The Theme of the Sermon On the Mount The theme verse oCthe Sermon on the Mount is Matthew 5:20-"For 1 say to you, that unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter thehingdom of heaven. " The focus ofJesus in this verse and throughout the Sermon, is on the righteousness of the Pharisees, and its total inadequacy. "The 'poor in spirit' belong to the kingdom, but not the Pharisees. The victims of their persecutiol)S belong to the kingdom, but not the persecutors. Many other teachers' a low place in the kingdom; because of defective and practice; but the Pharisees had no place. Christ vindicates this bold atid startling 'proposition by an eXhaustive analYsis and discussion ofPhariseeism."- Shearer, pg. 44. "The Pharisees, by their traditions, sought to modifY, pervert, and destroy, but Christ vindicates its, (O.T. moral law), old and accredited meaning, as we shall see. An His ethical and moral . teaching is in exact accord with Moses and the prophets, through whom He had delivered the Law, ' and interpreted and enforced. it, under His own theocratic rule."- Shearer, pg. 46. Jesus "puts the blow-torches" to the theology and ethics, the doctrine and practice of Phariseeism for this reason: a . person Hiles like he lives, because he thinks like he thinks---"as a man thinketh in hiS heart so is he: "A right law, rightly interpreted, is determinative of right action. If a man 'put light for darkness, and darkness for light: his life will correspond with his creed. There is no place for the popular utterance that it makes no . difference what a man believes if only he will do What is right., Ifhi$ moral and ethical judgments are perverted, his practice will correspond; but if they are in accord with a righteous law, we may expect his. life to illustrate the same. "Christ charges' that the . righteousness of the stribes and . 6 * THE COl)NSEL of chalcedoll February, 1997 Pharisees is wholly inadequate, both their doctrine and their practice, betause of their traditions. They break all the commandments, and 'teach men so.' He, therefore, arraigns their traditions, the precepts and practices of which we call Phariseeism in its complete and well-rounded sense."- Shearer, pg. 46-47. . Tile Outline of the Sermon On the Mount The Sermon on the Mount can be outline<;i. as follows: I. (Mat. 5:3-19) The Introduction; n. (Mat. 5:20) The Theme; III. (Mat. 5:21-7:6) The Body of the Sermon; and, IV. (Mat. 7:7-27).The Conclusion. . In His INTRODUCTION, Mat. 5:3-19, Jesus does not expl!citly s.et forth his theme, but he approaches it by setting forth a contrast.--"a . contrast so skillfully made as to arouse no antagonism, or even suspicion of hostile intent at the beginning, but .a contrast. apparent to all when He unfolds His. theme. "The introduction cousists of five parts, each importatit as He approaches His subj dct: (1). He conciliates the best part of His audience with the Beatitudes, vs. 3-9. (2). He fortifies His disciples against the antagonisms which His teaching would excite, vs .. 10-12. (3) : He shows the importance of the subjectto His disciples under ' two figures. vs.'13"15, with 'an appropriate exhortation, vs. 16. (4). He <;lefines His own relation to the subject, vs. 17,18.(5). He then states His own sense of responsibility, and the responsibility of all teachers in handling such a subject, vs. 19."- Shearer, pg. 27. In Mat. 5:20 He sets forth His THI!ME; contrastirtg the inadequate righteousness of the Pharisees with the righteousness in the lives of all who are true citizens of His kingdom. In the BODY OF THE SERMON, Mat. 5:21-7:6,]esus analyzes and refutes this great heresy of the ages under four headings, (according to Shearer): a. Uteralism, Mat. 5:21-48; b. Formalism, Mat. 6:1-18; c. Covetousness, Mat. 6:19-34; and d. Censoriousness, Mat. 7:1-6. The 'CONCLUSION of the Sermon contains six applications, Mat. 7:7-11; 7:12; 7:13-14; 7:15-20; 7:21-23; and 7:24-27. The Reasons to Study the Sennon On the Mount In his book, STUDIES IN THE SERMON ON THE MOUNT, Martyn Lloyd-] ones gives three important reasons why we should study Jesus' sermon: en Jesus elied to enable us to live the Sermon on the Mount, Tit. 2:1+. (2). Nothing shows us our absolute need of the new birth and of the Holy Spirit's work within us so much as the Sermon on the Mount. Lloyd-Jones confesses, "These Beatitudes cruS[l me to the ground. They show me my utter helplessness. Were it not for the new birth, I am undone." (pg. 18). (3). The more we live and try to practice the Sermon on the Mount, the more we shall experience the blessings of God prOmised in it, "If you want to befilled, don't seek some mystic blessing; don't rush to meetings hoping you will get it. Face the Sermon on the Mount and its implications and demands, see your utter neeel, and then you will get it. It is the direct road to blessing." (pg. 18) The Misinterpretations of tlte Sennon On the Mount The Liberal View This view says that the Sermon on the Mount is full of good moral advice which all people of all religions should and can follow, because its basic morality is generally the core of all religiOns of man. Jesus was an astute Galilean wise-man of the first century, whose moral principles are mostly worth following. However, as we shall see, this is a misinterpretation ofjesus and the Sermon on the Mount. It is a sennon addressed to the followers of Jesus; and it is a sermon only God incarnate could preach. Why do we say this? Because in this sermon] esus makes several concrete claims to Deity: (1). He determines who may and who may not enter the kingdom of heaven, Mat. 5:3, and who may be identified as the children of God, Mat. 5:9. (2), He sets his clarification of the Law of God on par with the Law of God itself, Mat. 5:22f. (3). He detmnines who will and who will not be forgiven of His sins, Mat. 6: 14f. (4). Someday everybody will stand before Him and He will judge all people, determining their eternal . destiny, Mat. 7:;21. (5). He makes His words the foundation of life and submission to His words the condition of salvation, Mat. 24f. The Dispensational View Consistent dispensationalism teaches that the Sermon on the Mount has nothing to do with Christians today. ] esus came to establish His Jewish kingdom on the earth, and the Sermon on the Mount destribes life in that kingdom. Unfortunately, however, the Jews did not beljeve His teaching on the kingdom, They called for His crucifixion and so Jesus could not establish His kingdom among them, " ... therefore, almost as a kind of afterthought, the death on the cross came in, and as another afterthought the whole Church and the whole Church age came in, and that will persist up to a certain point in history. Then our Lord will return with the kingdom and again the Sermon on the Mount will be introduced."- Lloyd-Jones, pg.14. Therefore, according to consistent dispensationalism, the Sermon on the Mount is meant for "the thousand-year kingdom age," i.e. , the Millenium, when Jesus returns to earth to set up a literal, predominantly Jewish kingdom on earth with its capital in Jerusalem; from Which He will reign over this kingdom. The Sermon on the Mount is exclusively for that age, and not for Christians or for the Church in the meantime. If this is true, then we need not concern ourselves with this Sermon, hor should we feel guilty if we are not domg what it commands. It is not a Christian sermon, if consistent dispensationalism is correct. However, the Sermon on the Mount was clearly preached to Christ's diSciples, Mat. 5:1, "telling them what they were to .do in this world, not only while He was there, but after He had gone. It was preached to people who were meant to practice it at that time and ever afterwards."- Lloyd-Jones, pg. 15. Moreover, there is no ' doctrinal nor ethical principle in the Sermon on the Mount which is February, 1997 THE COUNSEL of Chalcedon 7 not found in the Epistles of the New Testament, well as ip. the Old Testament. Therefore, it is a perfect picture of life in the Kingdom of Christ, which dawned in history with His appearance in the world two thousand years ago, Mark 1:15; Mat. 3:2; 4:17; 12:28; Lk. 10:9; 17:2L The "Higher Law" View This is the view that jesus came to supplant or to upon the ethics of the Old Testament, which taught a moral system thai was inferior to that Otthe New Testament. He came to abrogate the law of the Old Testament and to replace it with the ;'higher law" of the New Testament. 'orthodox' pulpits a disparagement of the Old and the exaltation of the New, either directly or by implication. They mistake the historic consummation of the doctrines and facts of redemption for a new and better way, and assume a higher and purer morality under Christ than under Moses, under the Gospel than under the Law." - Shearer, pg. 13. Jesus Himself made it absolutely clear at the beginning of Matthew's account of the Sermon on the Mount: "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill, (confirm). For truly I say to you, own person in the sinner's place."- Shearer, pg. DE. Hence, jesus could say, "Do not think that! came to abolish the Law or the Prophets; I did not come. to abolish, out toJulfill." "In the days of His humiliation, under the law as 'a subject and as a servant, occupying' the sinner's place under the law, it wasnot competent fat. Him to modify the law in any way, either to exalt or to lower its demands. --: He was the Law-giver on MOUJjlt Sinai, and the law-expounder on the MO\lnt. in Galilee:'- Shearer, pg. 14. Because the, Pharisees "invalidated" theYVord of God by There are two major ptoblemswith this view. The Unitj of the Old Testament and the New Testament "There ((111 be 110 elhi((ll .- svsteI11-iii}njased on- -- their trad;ti\lTIs,Mark 7:13, jesus sought to overturn their traditions. "Let no one think that in so doing He overthrows or destroys the Law; nor in sO doing does He propose to alter or modify the Law one jot or one tittle. We have already seen that itwas not competent for-rInn to do .. ' theology. If the I heology is The theology oithe Old Testament is the theology of the NeW Testament, Heb. 4:2; and theology is the true, the ethics is sound. If the theology is false, the eth ics is perverse. " so, because He came under the Law; and not as a basis of ethics. There can be no ethical system not based on theology. If the theology is true, the ethicsis sound. Ifthe theology is false, the ethics is perverse. Therefore, since the theology of both.testaments is one, the ethics of both testaments is one. Moreover, ethics of Oivine origin is necessarily perfect, Mat. 5:17f, Gen. 18:25; Rom. 7:12; Psa. 19: 7-1 L ;'There is no place, then, for sitting in judgment on any code of morals of Divine origin." - John Shearer, THE SERMON ON THE MOUNt, pg.114 W):ly is it, .then, that ,some do criticize and 'slander Ola Testament laws and institutions? it is because they do not understand the laws and institutiOnS which they criticize. "Nothing ismore cominon thah to hear from until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all (in history) is fulfilled," Mat. 5: 1 7 f. The Relation ofJesus to God's Law in His Humiliation "But when the fulness of time came, God sent forth His Son, born of a woman, BORN UNDER THE LA Woo.," GaL 4:4, jesus was born under God's Law as a subject. He took upon Himself "the form of a servant," and in so doing took the sinner's place under the Law of God. "He obeyed that law with a personal, perfect and perpetual obedience which the sinner could not render, and so wrought a perfect righteousness for the sinner; and then He bare the penalty of the broken law in His 8 COUNSEL. of Ch<l\ccd,on FchJ:\lary, 1997 Law-giver. He was the Law-giver at Sinai, and the Law He then gave. was holy, just and good, the expression of His own holiness. It therefore needed: no improvement because of ethical and imperfections, It was necessary to brush aw;ty the traditions which made the Law of none .effect."- Shearer, pg. 4l. The LegalistiC View Some have interpreted the Sermon on the Motmt legalistically. They have made it into a sennon teachingsalvation by works.and human merit. . they tell us that the Sermon on the Mount "Lve like this and you become a Christian." However, as' we see, the Sermon. is a gospel of grace teaching -us;' you 'are a Christian by faith, this is the way you will live." This is the way Christians are meant to live in the kingdom of Christ. (TO BE CONTINUED) lAs will become obvious, my interpretation of the Sermon on the Mount is heavily influenced by John Shearer's book, THE SERMON ON THE MOUNT: A STUDY, originally printed in 1906 by the Presbyterian Committee of Publication, Richmond, Va., and reprinted in 1994 by the Greenville Presbyterian Theological Seminary Press, P.O. Box 9279, Greenville, S.c., 29604. 'Where and when did these "traditions" Originate? "They took form in the intermediate period between the Old and the New. They were evidently a growth by accretion, (augmentation), and usurpation; and pious frauds helped to give them their validity and authOrity .. -- This tradition carried with it supreme and infallible authority .... Though unwritten, its main features were far better known and far oftener quoted than the Scriptures themselves. These constitutions, or traditions of the elders, were reduced to writing some time in the earlier centuries of the Christian era---first the Jerusalem Talmud and then the Babylonish Talmud, which expounded the Jerusalem Talmud. These two, under the names of Mishna and the Gemara, have practiCally superseded the Bible for the Jews .... "-]. Shearer, pg. 16. '''Opus operatum" gives spiritual value to the mere correct performance of an outward . ordinance of worship. 4For an excellent explanation of the perfection and unity of the moral law of the Old Testament and the New Testament see Greg Bahnsen's, BY THIS STANDARD and NO OTHER STANDARD. Third Annual CHRISTIAN WORLDVIEW STUDENT CONFERENCE July 7-12, 1997 Virginia Wesleyan College Campus Norfolk, Virginia George Grant A uthor, Educator Author of over 20 books on a wide range of subjects, he brings a wealth of knowledge to share. As an avid reader and director of King's Meadow Study Center, applying Christian thought to all areas of life is a top priority. He will speak on Biblical leadership and servanthood. Tom Rose Professor Emeritus, Author Writer of economic and business textbooks, he will set forth priuciples and practical application of God' sWord on these topics and as they relate- to personal fmances. investing, entre- prenu.nal endeavors. etc. Steve Wilkins Pastor, Historian Not simply history, but a biblical approach to it, makes for valuable learning. He will set forth the practical integration of God's truth in all of life as evidenced in the Puritans. Joe Kikasola Law Professor Knowledgeable on international policy. he will lecture on the Middle East, a Scriptural understanding' of languages. nations, etc. Herb Titus Attorney, former Law School Dean Returning from the political arena as a vice-presidential candidate with the U.S. Taxpayers Party, he will speak on the current political scene and what Christians can do to serve Christ in this area, Doug Wilson Pastor, Author, Educator Aiming to assist students in Ulking every thought captive to Christ, he will lechlre in the area of apologetics and the application of Christianity to culture. Churches, parents, high school and college students may request, brochures from: . Calvary Reformed Presbyterian Church . 403 Whealton Road Hampton, VA 23666 (757) 826-5942 (757)825-5843 FAX February, 1997 i' THE COUNSEL of Chalcedon i' 9 I II I