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We believe that we should be a ministry committed to the highest level of Christian education possible.

Since Middletown Christian Schools is a ministry, spirituality is the most fundamental value and really the only value that matters. This means that we can let academic excellence and physical development take a back seat to this primary pursuit. This is lie number one. Yep! This is a lie! While the spiritual nature of our warfare must be maintained, it is absolutely foolish to think that in some way all other matters are NOT spiritual, though they are termed differently. There is nothing in the lives of believers that is not spiritual in one sense or another. Even our bodies belong to the Lord (I Corinthians 6).

Since Middletown Christian Schools is a ministry, this fact allows us the right to not expect the absolute best academic training. This is lie number two. Actually, what typically happens here is that we tend to put this as secondary to the spiritual because of a wrong “ladder” mentality that we use for most things! Again, for the believer all things are spiritual, including work in the academic field. This means that academic pursuits inside of the classroom need to be the absolute best. Testing scores by grade should be taken seriously. Teachers whose students are not meeting minimum requirements should take this matter of utmost importance. Disruptions to the learning environment are not casual. “Ahh,” you say, “Pastor, now you have really gone crazy.” Nope. The fact is that excellence in academics is not the final purpose; but rather, achieving God’s glory through the grace-motivated pursuit of excellence in academics is the primary purpose. Don’t slouch in the classroom, because your work in the classroom is your spiritual worship to the Lord. Do give all you have to ensure the classroom environment is prepared and ready for learning. This is your spiritual worship to the Lord. Work to minimize mistakes. This is your spiritual worship to the Lord!

Since Middletown Christian Schools is a ministry, this allows us the ease of not expecting higher levels of physical activity. This is lie number three. We tend to force a dichotomy between athletics and academics. Worse still, we tend to see a greater gulf between spiritual activity and physical activity.  Granted, we see the idolatry of athletics in our society, but we also see the idolatry of material possessions and money. The point that needs to be restated here is that the physical maturity of the students is for a primary purpose. Can you guess what that is? Yep! The physical maturing of students is for the glory of God, their Creator! What this means is that MCS should strive to be the best in every area that seeks the development of the student physically.

It is time we stop forcing dichotomies that cover up wrong understandings of the gospel of Jesus Christ. When everything is said and done, the students we accept, the teachers we hire, the curriculum we select, the accreditation we pursue, the ministry we offer, the hours we give, the decisions we make, the grading we do, the discipline we dispense are all for the glory of God! So, pursue God’s glorification by your undivided commitment to the spiritual, academic, and physical development of each child!


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Stop Trying: How to Receive—Not Achieve—Your Real Identity, by Cary Schmidt. Chicago: Moody Publishers, 2021.

Cary Schmidt presently serves as the pastor of Emmanuel Baptist Church in Newington, Connecticut. Prior to moving to Connecticut, Schmidt served in a fruitful ministry for twenty years in Lancaster, California. Schmidt’s extensive ministry experience, along with his battle with cancer and subsequent move to Connecticut, all serve to make him a credible and valuable source in this study relating to identity. Through each of the stages of his life, Schmidt is able to navigate the particular topic that he tackles in this book: receiving, rather than achieving, identity.


The primary audience for Stop Trying seems to be primarily Christians who have attached their identities to cultural forms, but the truths presented are also helpful for anyone who has been brought up in the West with traditional and modern identities. Schmidt’s purpose is to show how the gospel provides a true, lasting identity; and his thesis can be heard in the subtitle How to Receive—Not Achieve—Your Real Identity. Schmidt breaks the book up into three sections as follows: Part 1—Losing, Part 2—Finding, and Part 3—Flourishing. Through these three parts, Schmidt effectively accomplishes his purpose and urges all of his readers to see how to receive, rather than achieve, their real identity in the gospel.

Schmidt effectively accomplishes his purpose and urges all of his readers to see how to receive, rather than achieve, their real identity in the gospel.

In Part 1—Losing, Schmidt exposes the weak identity structures of the world. He does this by identifying and defining two historical identity structures: traditional and modern identities. Schmidt also exposes the irony of the modern identity, which is that it is really a masked traditional identity.

Part 2—Finding is a transitional part of the book. Once Schmidt exposes the weakness of worldly identity structures, he proceeds to a key verse for this transition: “For whosoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it” (Mark 8:35). It is here where he begins to define what kind of an identity Jesus offers and how this takes place.

In Part 3—Flourishing, Schmidt writes about what it means to live with this new gospel identity. One quote that encapsulates this truth is the following: “A gospel identity doesn’t merely demand that we make ourselves new and then live up to it. It declares us new and empowers us to live from newness in authentic ways. Jesus gives us a new psyche that doesn’t try to be new; it simply is” (151). The flow of Schmidt’s material from Losing to Flourishing is well articulated in each part.

Critical Evaluation

Stop Trying has many strengths including, but not limited to, gospel-centeredness, practicality, and readability. Weaknesses are difficult to identify, but I will try to present at least two that should be considered.

By gospel-centeredness, I mean that Jesus Christ is at the center of Schmidt’s hermeneutic. No, he does not spend extensive time exegeting any passages, with the exception of Mark 8:35; but the way he speaks of scripture and of theology shows that he is gospel-centered. Early in the book Schmidt says, “Although I am a pastor, my theology was flawed, and my expectations of God were faulty” (17). When discussing the fragility of our identities he says, “We even shape His word to mean what we want it to mean.” These two statements, one about theology and the other about His Word, are merely two of a few that show humility about his approach to God and His Word. The corrective thought is obvious in how he applies the scriptures throughout the book–an application which is both Christ-centered and redemptive. Summarily, his gospel-centered approach is refreshing and a tremendous strength.

Schmidt’s hermeneutic becomes clearer in the second part of his book. He says:

“The story of the Bible is a single plotline that points to Jesus and the gospel story. From the first page of Genesis to the last page of Revelation, the Bible is God’s story of redemptive history—what God has done and is doing in history to redeem us, bring us back to Himself, and remake us.” (104-105).

This quote is exemplary of gospel-centeredness. It is not merely a catchphrase, but rather it is a way in which the scriptures are approached and interpreted.  Again, this is a tremendous strength. The theology which admittedly was wrong, and the wrangling of the Word noted earlier can all be traced to a lack of this kind of gospel-centered, redemptive hermeneutic. Fortunately, Schmidt includes this redemptive form of interpretation, which is fundamental to the gospel identity.

The practical nature of Stop Trying can be seen in two areas: structure and illustrations. As noted earlier, the structure of the book includes three parts, which organically flow from one to the next. From Losing to Finding to Flourishing, there is a natural flow relating to identity. After Schmidt deconstructs the weak identities, one cannot help but ask, “If not traditional or modern identities, what then?” How to fill the void with the gospel identity is the natural progression of thought.

While he could have stopped with Finding, it is truly wise that he did not. Flourishing shows how to continue in the gospel identity. The progression to Flourishing seems to appeal to those whom I believe to be his primary audience–Christians who know the gospel for salvation but who may not know the gospel for sanctification. Schmidt says, “When basking in Jesus’ gospel provision, I am free to soar and feast in his abundant love. Distracted by false identity narratives, I am drawn back into a pretzel fight. Every day presents the same choice, and every day offers the same freedom” (144). This quote confirms the temptation to resort back to a traditional or modern identity, even though the gospel has been received salvifically; and it is this with which conservative, evangelical Christians struggle. [See Galatians 3:3] Thus, the flow of Schmidt’s argument is natural, organic, and complete.

Not only is the structure practical, but there are quite a few personal illustrations that Schmidt weaves throughout the book. Many, if not all, of the chapters open with an illustration, and they serve his points well. From illustrations about his son’s concussion to his grandson’s fear of swimming, Schmidt makes this to be an easy read.

In addition to personal illustrations, Schmidt effectively points to biblical accounts and characters who illustrate the identity structures of which he is speaking. Peter is a recurring individual, but the most vivid example used by the author is that of the Prodigal Son (125). After telling the story in vivid, modern terms, Schmidt says, “Imagine a love that is willing to kiss filth” (129). This statement is captivating and powerful, and is how he punctuates the exhortation to “Run Home!” Love it! These illustrations, both personal and biblical, all serve the readability of the book.

While Stop Trying has tremendous strengths, there are a few possible weaknesses with which the reader may have to reckon. Experience is subjective, but scripture is objective; and sometimes the material seems to lean towards experience as fundamental. Let me prove my assertions positively and negatively. (Let me argue against me!)

Positively, I support my assertion with a few quotes that may need a little more clarification. Schmidt says, “Confidence is the solid ground of the gospel, and joy is the unrestrainable result of standing in it” (156). Confidence here seems to be objectified, but isn’t confidence a response to the objective reality of God (i.e., object of confidence)? I think there needs to be a little more clarity here as the argument tends toward experience as fundamental.

Another example in support of my assertion is when Schmidt speaks of the Ethiopian Eunuch. There are two quotes to note, and then I will add some comments. Quote #1 is: “Then God gave Philip his next instructions. That’s how He often does it” (171). Quote #2 is: “The gospel always reaches for the person religion rejects. Gospel-shaped believers are the arms He uses to do His reaching” (171). These two quotes leave me with questions. For example, should we take the first quote as a normative practice for Christianity today? If so, why or why not? My concern with the second quote is more substantive in that I wonder if the point is not that Philip was a gospel-shaped believer as much as the gospel lens through which the Eunuch needed to see Isaiah 53. If the latter option is the case, then the story is more about a proper Christocentric hermeneutic rather than Philip’s identity. [See Luke 24:44-49] This hermeneutical consideration is especially important, as the multiplication of the word of God is a key theme in the book of Acts where the narrative about the Eunuch and Philip is found.

A negative mark against my assertion is found later in the book. Schmidt dives into what some would call spiritual disciplines or habits of grace. He says,

“Every spiritual practice is designed to bring us into His presence and immerse our hearts in the gospel to be shaped by His grace. This is why gathering and worshiping with believers in a biblical local church is vital. It’s why consistent personal time with Jesus in His Word is powerful. It’s why commemorating the Lord’s Table and personal prayer is so significant as our hearts return to the cross and experience the resetting realities of the gospel.” (204)

Here, the author does address the importance of the scripture, which tones down my assertion of the lack of scriptural foundation as a weakness. Though Schmidt does mention the scriptures, it should be noted that how the scriptures are read and understood is important–a fact that Schmidt does not mention here but models well throughout the book. Thus, weaknesses are difficult to come by, so these have been a few feeble attempts to encourage further consideration in some areas.


Overall, Stop Trying was tremendously helpful. Cary Schmidt is a personal friend, and these truths have been spiritually, mentally, and emotionally transformative. He effectively accomplishes the goal he set out to do – to encourage Christians to receive, and not attempt to achieve, their identity. Consequently, I recommend this book to those who are wondering what true Christianity is about but especially to those who have been raised within a Christian subculture in the West. The book is well done and receives high marks from me personally for our entire church family at Grace Baptist Church in Middletown, Ohio.


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From the Series: Certainty – Absolute Truths That Bring Joyful Assurance



We must be able to give clear, objective truth.

In our culture, it is becoming increasingly accepted that a person’s oppressed identity is the better source of truth rather than reason and evidence:

“Social Justice scholarship takes umbrage with anything that foregrounds reasons and evidence as the way to know what is true…demands ‘epistemic justice’ …it means…lived experiences, emotions, and cultural traditions of minority groups… [should be] given privilege over reasons and evidence-based knowledge.” (Pluckrose & Lindsay, Cynical Theories, 187).

For this worldview, “Identity creates truth.” In the scripture though, we are given a different pattern. Notice that 1 John 2:1-2 shows how Jesus Christ is the Advocate and Propitiation for sinful men. Our identity is that we are sinful people who have a sufficient Savior.

You Can Be 100% Sure That You Have Eternal Life (1 John 2:3)

There were some things that had happened in the life of the Christians that caused them to lack assurance as to whether they had the truth—whether they had eternal life. John assures them that what is being written is so they might know that they actually know the Lord. What is the evidence that you know the Lord? It is obedience to his commandments. You will have to test whether you have eternal life or not based on your present obedience to the Lord’s commandments—commandments both of heart and of life; commandments towards God and towards your fellow brethren. Therefore, we must be committed to the scriptures wherein we learn his commandments.

The Bible Tells Us the Truth About Eternal Life, Even If How We Feel May Be Different (1 John 2:4)

We often tell ourselves lies, so we need God’s word to help us see the lies we tell ourselves and to help us see if others are lying about themselves. We must believe what the scripture says about us over what we say about us. There are some professing Christians whose hearts are so bitter and cold, full of hatred and unforgiveness; this ongoing pattern is disobedient to the commandments of God and shows that they do NOT have eternal life (James 1:26). There are some Christians who feel tremendously insecure wondering if they have eternal life, but their life shows an increasing pattern of obedience to the Lord—their desires for him, love for the brethren, giving of themselves for the body—these patterns prove that they do have eternal life (James 1:22-25). The source for your confidence must not be you. Scripture is the true reflection.

The source for your confidence must not be you. Scripture is the true reflection.

The Lord Gives You the Love to Lovingly Obey Him (1 John 2:5)

It is not mere obedience that proves you have eternal life; it is loving obedience that proves you have eternal life. A true believer both loves and obeys God because God has made this possible through the Spirit of the Lord Jesus Christ. You should decide whether you will trust in the effectual working of God or in yourself. Trusting in yourself to live the Christian life is pride. Trusting in the Lord for the strength to obey requires a God-given humility, which means that we should be more committed to seeking the Lord through prayer.

You Should Obey Like Jesus Obeyed the Father (1 John 2:6)

In the Christian life, we often get our eyes on everyone else and off of our Leader, Jesus Christ. We are so concerned with the disobedience of other people that we forget we are to walk as Jesus Christ walked. Read the words of Jesus in John 4:34, 6:38, and 17:4. Read about the obedience of Jesus in Hebrews 5:8. Intentional study of the life and ministry of Jesus should be a part of our life.

When someone receives eternal life, they repent of sin and believe on Jesus as Lord. Jesus becomes their Master, and their lives should increasingly look like their Master’s. Who is the Lord of your life? Your Christian life should not be characterized by defiance or rebellion but by submission. We need to be people who are learning obedience from Jesus. The evidence of obedience proves your identity. You and I don’t create truth because of our identity.

Read the full transcript of the sermon here.


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From the Series: Certainty – Absolute Truths That Bring Joyful Assurance



Who God is has never changed.

Our security is attached to what we believe to be true. If we believe that ultimate security is attached to education, money, or happiness, then any time our belief about those things is shaken, we become insecure. In some cases, our identity is attached to our past—to our history. What happens when these stories are either changed or become points of shame rather than pride? Revision.

In fact, this is one of the ways that Critical Theory has dealt with Colonialism: “… postcolonial Theory came about to achieve a specific purpose, decolonization: the systematic undoing of colonialism in all its manifestations and impacts” (Pluckrose and Lindsay, Cynical Theories, 67). Part of this purpose includes the revising and rewriting of history. Edward Said, the founding father of Postcolonial Theory “argues that ‘history is made by men and women, just as it can also be unmade and rewritten….’” (52).

When history is rewritten, when words are changed, when philosophies evolve… is there anything in which we can find assurance? Yes, there is a message that cannot be revised:

“This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.” 1 John 1:5

Kids’ Pause: Mankind can rewrite stories of history, but they cannot change who God is.

Who Gave This Message?

This then is the message which we have heard of him—it is important to note that this message came from the “Word of Life.” Jesus himself, is the message, and He has declared the message (John 8:12), so the authority of the message is settled. No one has the right to change the message. Any declaration that manipulates, takes away, or changes this declaration of Jesus leads to lack of assurance, a distorted understanding of God, a lack of confident joy. You cannot have assurance of eternal life apart from an increasingly clear view of God.

Kids’ Pause: Man is not God.

What Is Our Responsibility with the Message?

John is a recipient of the message, and we must see how we are recipients of the message. John is also a conduit of the message. This message makes the recipients of this message to be messengers. We want the lost to receive the light of the gospel, but here in our passage, John is telling this message to Christians for assurance.

What Is the Complete Message and Its Meaning?

God is light is a way to comprehensively describe the being of God. Because God is light, in him there is no darkness. He has no sin, and He is morally perfect in every way. Knowing that God is Light is necessary because it makes us to realize the kind of Savior we need.

If God is light, then neither rewriting history, Critical Theory, Postcolonialism, religious conservatism, nor religious liberalism can save us before this God. The only deliverance from these devastating extremes is the light of the gospel of Jesus Christ. In Christ, we are presented with a clear picture of God, a clear picture of our utter sinfulness, an unmerited means for forgiveness, and a way in which life can be increasingly lived according to true knowledge in Christ. Will you come to Jesus today?

Postcolonialism teaches that changing written history is the answer, but John says that the unchanging history of God is the answer. Postmodernism teaches that objective truth is unattainable, but John says objectively that God is light, and in him is no darkness at all. Postmodernism applied makes man’s experience to be the baseline for truth, but John makes God to be the Standard for Truth. 

God is light, and in him is no darkness at all is the unchanging message in the midst of Postcolonial revision.

Read the full transcript of the sermon here.


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From the Series: Certainty – Absolute Truths That Bring Joyful Assurance



As Christians, we are not only students of the Word of God, but we are also students of the culture around us.

The changes in culture seem to have accelerated with the propagation of what has been called Critical Theory.

“Theory” refers to a specific set of beliefs… it [Theory] assumes that objective reality cannot be known, and truth is socially constructed through language… therefore Theory aims to critically examine discourses [ways of talking]. (Pluckrose and Lindsay, Cynical Theories, 46-47)

Critical Theory intentionally creates instability about known reality and is designed to cause uncertainty in order to change what is perceived to be a problem, be it gender binaries, colonialism, feminism, etc.

This is why the letter of 1 John is so helpful. There were some teachers who had separated from the body of Christians, and their teaching had created some uncertainty about Jesus Christ among the believers. So John sets out to give certainty by establishing and reaffirming truths that bring joyful assurance. Take time to read the written testimony of the witness (1 John 1:1-4).

Kids’ Pause: How can I believe in Someone that I cannot see? The written word of God tells us about Him.

Critical Theory Does Not Offer the Same Object

He begins with the object being witnessed—That which was from the beginning. What John is a witness of is eternally significant. Have you considered your life in light of eternity?

Critical Theory does not offer an eternal, unchanging God. It is constantly changing definitions, terminology, and applications. Here, John calls us to consider changes all around us by looking to the unchanging One. Joyful assurance does not begin with figuring out modern narratives. Joyful assurance begins with the eternal Lord.

Kids’ Pause: Being sure that Jesus is real begins with Who Jesus is. Jesus is the eternal God.

Critical Theory Does Not Offer the Same Witness

John uses terminology that confirms he is an eye, ear, and hand witness. John roots what he is saying in his apostolic authority. It is possible to read the Bible, memorize parts of the Bible, and hear preaching from the Bible, all the while missing the Prize—Jesus. It matters not only that you read the Bible but how you read the Bible.

The fact that God became human means that he can be touched with the feeling of our infirmities. He is the suitable Substitute being fully God and fully man. The certainty of this theology is absolutely crucial. But there is more—he saves and equips his followers for ongoing witness. Joyful assurance is found in the certainty of God having become fully human.

Critical Theory Cannot Offer the Same Result of This Witness

Intersectionality is a concept within Critical Race Theory (one type of Critical Theory), and it seeks to establish a grid by which to determine those most discriminated against. This worldview makes peace, tranquility, joy to be a moving target because there are varying levels of potential discrimination, and this creates a lot of uncertainty.

This is why the message of 1 John is so refreshing: because there is no moving target. Our fellowship with each other is truly in One—that is God through Christ. Our joy is complete in the unchanging, written witness accounts of the whole Christ.

Is your life rooted in the apostolic testimony of Jesus Christ? Is “Jesus as our perfect Substitute” a one-time truth or an everyday truth in your heart? Is your basis of fellowship the Person of Jesus as clearly revealed in scripture, as opposed to a Christ shaped by tradition or preferences?

The written and preserved testimony of Jesus must be our stable source for fullness of joy. Joyful assurance is fundamentally based upon the testimony of Scripture. Critical Theory cannot offer you complete, joyful assurance, which is only found through Christ revealed in the inerrant Word of God.

Read the full transcript of the sermon here.


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From the Series: Certainty – Absolute Truths That Bring Joyful Assurance



1 John 1:4 “And these things write we unto you, that your joy may be full.”

Our joy is incomplete without assurance about the complete truth about Jesus. There is no complete jubilation without God’s self-revelation, fellowship with God in Jesus Christ, without believing universal, absolute truths about Jesus Christ, and without assurance that these truths are actually true.

Kids’ Pause: Children, how do you know that something or someone is real when you cannot see him? The book of 1 John answers how you know Jesus is the real, true God.

Our world, especially we in the West, battles with postmodern theory-a worldview (way of seeing the world) that is skeptical of all absolute truth claims or access to absolute truth. However, there are absolute truths that produce joyful assurance, and it is imperative that we examine ourselves as to whether we are (1) really saved, (2) presently finding assurance in these truths, and (3) increasingly growing in these assuring truths.

Are You Really Saved?

The epistle of I John will present 100% absolute, universal truths about God and Jesus Christ that must be believed. The epistle of I John will also present proofs that you can look at to ensure that you are truly a believer.

Kids’ Pause: Children, you can only have eternal life when you believe in Jesus Christ of the Bible. Jesus wants to save you and for you to be assured of your salvation.

Are You Living with Assurance?

The Lord wants his people to live with assurance of eternal life, but it must be assurance based on the truth of Jesus Christ. Christians today, in the West, need to return back to the truth of Jesus Christ to have assurance. Some are living with assurance in the wrong thing, and when that thing is rocked, so is their assurance.

Are You Increasing in Belief of These Assuring Truths?

We must increasingly know and believe what we believe about Jesus. We must learn to rightly articulate what we believe about Jesus. We must have confidence, based on clear truth, for living our Christian lives.

Kids’ Pause: Children, getting to know and obey Jesus is a life-long, wonderful trip. Never stop growing in love and never stop following Him.

Critical, postmodern theory would have you believe that knowledge is relative, but 1 John teaches you that there is absolute truth. Critical, postmodern theory would have you believe that completeness is accomplished by exposing the ills of the past and making repairs and restitution now. Yet, 1 John teaches that completeness of joy is found in the finished work of Jesus Christ. Critical, postmodern theory makes heroes of the removal of boundaries, the changing of terminology, cultural relativism, and intense focus on identity politics. 1 John teaches that the historical, true Jesus of scripture is the hero.

Which one will you believe? These are two teachings in conflict with each other. To believe one is to dismiss the other.

Read the full transcript of the sermon here.


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We believe that Christian education is one form of ministry where we (the school) support the parent’s pursuit of the spiritual, academic, and physical maturity of children.

The mystery that was hidden in the Old Testament of the scriptures was the church. The church is the place where the Lord brings about a unity that glorifies Him. In the church, all of the division that existed between God and mankind is broken down. Additionally, the division that existed between humans is broken down.

The institution of the church existed in very real, independent bodies in the New Testament, and each of the bodies looked different. Some were poor and persecuted. Other churches were rich and lukewarm. There is no doubt that the ministry of these churches would have had similarities among each other, but they also had distinct marks based on how God had gifted those individual bodies.

It is with joy to observe the same to be true today. Some independent bodies of Christ look different in gifting and ministry because of what God has given to them. One variation of the body at Grace Baptist is Middletown Christian Schools and the Early Learning Center. This Christian education is one form of ministry that distinguishes Grace Baptist Church from some others who have no biblical institution as their foundation.

The question arises, “Could there be Christian schools that are not ministries of local churches?”  You know the answer to this, don’t you?  The answer is “Yes!” What is special about the connection to a local body is that the church is the institution for which Jesus Christ gave His life. The church is God’s strategy for reaching and discipling people in this age!

Let’s put to rest some good thoughts that fall short of God’s purposes. First, the primary purpose of the Christian school and church is NOT to save souls. The fact is that neither the church nor the school can save souls. To be more technical, it is not the teacher’s primary purpose to save souls. This is a misunderstood goal that has been handed down generationally and must be extinguished.

Secondly, the primary purpose of the church and the school is NOT to help students become strong, contributing members of their society. Again, this is good, but this falls so short of what God intends for the church and the school.

Thirdly, the primary purpose of the church and the school is NOT to help parents do parenting – whatever that means! This one will catch some of you by surprise; but this is again a fallacy that must be laid to rest.

The primary purpose of the church and the school is the glory of the almighty, infinite God of all creation!

The church and the school exist as testimonies of God’s glory. The primary purpose of the church and the school is the glory of the almighty, infinite God of all creation!  Salvation is the means to this primary purpose.  Helping students grow spiritually, academically, and physically are means to this primary purpose.  Helping parents effectively train their children is a means to this primary purpose.


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