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"The Temperament God Gave Your Spouse" by Art Bennett explores how understanding and appreciating your spouse's temperament can enrich your marriage and strengthen your relationship. The book provides practical advice and strategies for navigating differences in temperament, improving communication, and fostering harmony in marriage. Bennett emphasizes the importance of accepting and celebrating your spouse's unique temperament, ultimately leading to a deeper and more fulfilling connection.

Brother Andrew

Brother Andrew Son of a blacksmith, Brother Andrew didn’t even finish high school. But God used this ordinary dutch man, with his bad back, limited education, without sponsorship and no funds to do things that many said were impossible. From Yugoslavia to North Korea, Brother Andrew penetrated countries hostile to the gospel to bring bibles and encouragement to believers. Andy van der Bijl, who became known as Brother Andrew, was born in 1928 the son of a deaf father and a semi-invalid mother. Andrew was the third of six children and they lived in the smallest house in the village of Witte in the Netherlands. In the book God’s smuggler, Andrew describes the impact that the death of his oldest brother ‘Bas’ had upon him. Bas, who was severely handicapped died when Andrew was just 11 years old. Andrew had wanted to die with Bas, but God hadn’t let him. THIRST FOR ADVENTURE As a child, brother Andrew was mischievous and dreamt of adventure. When Germany invaded, Andrew amused himself (and the rest of the village) by playing pranks on the occupying troops. NOTORIOUS COMMANDO WHO NEEDED GOD His thirst for adventure led him into the Dutch army at the age of 18 where he became a notorious commando. Andrew and his comrades became famous for wearing yellow straw hats in battle, their motto was: ‘get smart – lose your mind’. The atrocities that Andrew committed as a commando haunted him and he became wrapped in a sense of guilt. Nothing he did – drinking, fighting, writing or reading letters helped him escape the strangle that guilt had upon him. Shot in the ankle in combat, at the age of 20, his time in the army came to an abrupt end. In hospital, bed ridden, the witness of Franciscan sisters who served the sick joyfully and the conviction of his own sin, drove him to read the Bible. Andy studied the bible while asking many questions to a friend (Thile), who had written to him throughout his time in the army. Andrew sent questions to Thile who searched for answers from her pastor and the library. His searching within the bible did not however lead him to give his life to God whilst he was still in hospital. ANDREW RETURNS HOME A CRIPPLE AND SEEKS GOD Returning home a cripple to his old town, Andrew’s life was empty. He had not found the adventure he had been looking for. Somehow however, when he return home, he developed a thirst for God. Every evening Andrew attended a meeting and during the day he would read the bible and lookup up bible verses mentioned in the sermons he had heard. At last, one evening he gave up his ego and prayed: ‘Lord if You will show me the way, I will follow You. Amen’. GOD CALLS BROTHER ANDREW TO MISSION Soon after becoming a Christian, Brother Andrew attended a an evangelistic meeting taken by a Dutch evangelist Arne Donker. At this meeting Andrew responded to the call to become a missionary. This call to share the good news of salvation started at home, with Andrew and his friend Kees holding an evangelistic event with Pastor Donker in their home town of Witte. Before going away on mission, Andrew started work at the Ringers chocolate factory. Working in a female dominated environment which was smitten with filthy jokes, God used Andrew and another Christian, and future wife Corrie, to reach their lost co-workers. Through personal witness and inviting them to evangelistic events, many became Christians, including the ring leader of the women. The atmosphere at work changed dramatically and prayer groups were held. Andrew excelled in his work despite being lame and Mr Ringers, the owner of the factory applauded his work and evangelistic efforts. Because of his high IQ, Andrew was trained up as a job analyst within the factory. But Andrew knew that God was calling him to mission. The big obstacle however was his lack of education. Giving up smoking, Andrew was able to start saving to buy books. Andrew bought dictionaries and commentaries and so began studying in his spare time. One day Andrew learnt about the bible college in Glasgow run by the WEC mission. At Glasgow bible college Christians could be trained up for mission in 2 years. Unsure of Gods will for his life, Andrew spent a Sunday afternoon alone with God, speaking aloud with God. Through this time, Andrew realised that he needed to say ‘yes’ to God who was calling him to mission. Before this, Andrew had been saying ‘Yes BUT I am lame.’ ‘Yes BUT I have no education’. Andrew said yes. In an amazing instant, Andrew made this step of yes, and in God’s grace he healed Andrews lame leg. ANDREW GOES TO ENGLAND Andrew applied for the Bible college in Glasgow and was accepted. Sponsored by no church, no organisation and lacking education, Andrew obeyed God and went despite being told by the love of his life at the time (Thile) that in going he would lose her. Andrew’s place at the bible college was delayed by a year. Despite receiving a telegram from WEC telling him not to come, Andrew believed God was instructing him to go. In faith he obeyed God and left for England in 1952. Andrew spent the first few months in England painting the WEC headquarters building (Bulstrode). While living at Bulstrode, Andrew began spending time with God at the beginning of everyday – a Quiet Time. This was something that Andrew found helpful and endeavoured to do every day of his life. Once Andrew had finished painting Bulstrode, he then moved in with Mr and Mrs Hopkins. Living with Mr and Mrs Hopkins, they developed a wonderful relationship. Andy learnt so much from the couple because they were utterly without self-consciousness and opened up their home to drunks and beggars. In September 1953, Brother Andrew started his studies at the WEC Glasgow bible college. Over the entrance of the wooden archway of the college were the words‘have faith in God’. During the following two years whilst studying, Andrew learnt about having faith in God and put his faith into practice in numerous ways. THE KINGS WAY Throughout his time at Glasgow bible college, Andy learnt of ‘The Kings Way’ in providing. Andrew saw God provide every essential need he had and always provide on time. In the book God’s Smuggler, Andrew describes how it was exciting waiting to see how God would provide at his time of need. God always provided, but did so, not according to mans logic but in a kingly matter, not in a grovelling way. One example of God providing miraculously was when Andrew needed to pay his visa. When Andrew received a visitor the day before he needed to send off his application for a visa, he was confident that the visitor would have come to give him money to pay for the visa. But the visitor was Richard, a man who Andrew had met in the slums in Glasgow. Richard had not come to give, but to ask. Andy explained that he had no money himself to give to Richard, but as he spoke, Andy saw a Shilling on the floor. This shilling was how much Andy needed to pay for his visa which would mean he could stay at the bible school. Rather than keeping the Shilling for himself, Andrew gave the Shilling to Richard. Andy had done what he knew was right, but how would God provide? Minutes later, Andy received a letter and in it was 30 Shillings! God had provided in His way, a Kingly Manner of provision. GOD CALLS ANDREW BEHIND THE IRON CURTAIN Leaving bible college in 1955, God guided Andy to attend a Communist trip to Warsaw. This would be the first of many trips into Communist countries. During his first trip to Warsaw, brother Andrew visited local churches, a bible shop and spoke with Christians in the country. Coming back to Holland, Andrew had lots of opportunities to share about his trip and how Christians lived behind the iron curtain. Weeks later, the communist party arranged for him to attend a trip to Czechoslovakia. Andrew managed to break away from the organised trip to learn that the church was suffering and that bibles were very scarce. Officials were angry he had broken away from the official tour and had contact with Christians so he was prohibited from entering the country again. But his trip had opened his eyes to the needs of the church behind the iron curtain and this became his mission field. In the following years, Andy dedicated his life to the needs of the church in the Communist countries. God provided Andrew with a new Volkswagen Beetle and with it Brother Andrew smuggled bibles and literature into the countries in need. Working alone for the first few years, Andrew worked tirelessly in serving the churches behind the iron curtain. When Andrew had finished one trip he would go back to Holland where he would share his experience and then go back to one of the countries. Each trip was full of stories of how God had miraculously provided and led Andrew to meet Godly believers. ANDREW MARRIES AND HAS A FAMILY Although serving God in this way was exciting, Andrew felt alone and wanted a wife. In the book God’s Smuggler, Andrew describes how he prayed about a wife three times. The first two times that Brother Andrew asked for a wife God spoke to him clearly through Isaiah 54:1 “The children of the desolate are more than the children of the married”. But Andrew prayed a third time about it, and this time God answered his prayer, reminding him of a lady he worked with at the Ringers chocolate factor, Corrie van Dam. Andrew hadn’t had contact with Corrie for a long time so went to visit her. By God’s grace, Corrie was still single and over a period of several years Andrew and Corrie became great friends. Corrie and Andrew married on June 27th 1958 in Alkmaar, Netherlands. Corrie was married to a missionary and Andrew very much continued to live like a missionary, smuggling bibles into countries closed countries. Over the years, God blessed Corrie and Andrew with five children, three boys and two girls. ANDREW STARTS WORKING WITH OTHERS Andrew kept serving God behind the iron curtain but the work had become difficult to do alone. Andrew thought about how helpful it would be to have a co-worker. This began with a man called Hans and slowly grew until a number of them were smuggling bibles into the communist countries. SERVING THE WORLD WIDE CHURCH When the doors to communist Europe were opened in the 1960’s, Brother Andrew began to serve and strengthen the churches in the Middle East and Islamic world. BROTHER ANDREW RECEIVES RELIGIOUS LIBERTY AWARD IN 2007 On Andy van der Bijl’s 69th birthday, he was honoured by being awarded ‘The Religious Liberty Award’ which was presented by the World Evangelical Fellowship (WEF). The chairman of WEF’s Religious Liberty Commission stated: “Brother Andrew has been the preeminent example of those from the outside who have excelled in the ministry of encouragement – the many years he has devoted himself to serving the oppressed. His exploits have become legendary as he has crossed borders carrying Bibles, which were liable to confiscation. Time after time God has blinded the eyes of the border guards, and the Bibles got through. BROTHER ANDREW RESOURCES God’s Smuggler – Book about Brother Andrew smuggling Bibles.

he carried a cross through the empire - ignatius of antioch (35–107)

Shaded from the heat of a Syrian summer, an old man sits in shackles, speaking earnestly to a secretary. His words mingle conviction and compassion, like a father to his children. In the next room, ten of emperor Trajan’s legionaries drink off another day’s pay. For them, the road from Antioch to the Roman Colosseum will be long, but it is better than being sent a second time into the Dacian wars. It is August, AD 107. The prisoner’s name is Ignatius. Before his arrest just weeks ago, he was the bishop of Antioch. After the Apostles As Ignatius travels to the Colosseum, the church sits in a precarious spot. Ignatius’s mentor, the apostle John, has recently died. For the first time, there is no living witness to the resurrected Jesus. No leader who can comfort or correct the course of the church with apostolic authority. And yet the need for both comfort and correction is great. From outside the church, Roman society marginalizes Christians as “atheists” (those who do not acknowledge the Roman gods), and the authorities respond to rumors of strange rites in Christian worship with intensifying cycles of persecution. External pressure exposes internal fault lines among those claiming to follow in The Way. Doctrinal deviation creeps in, questioning the truth of the incarnation (Docetism) or requiring adherence to the law of Moses (Ebionism). Behavioral aberration crops up, as some take the name of  Christian  but remain complacent in patterns in sin. Errors in both doctrine and practice multiply as the church continues to expand across the reaches of the Roman Empire. All of which serves to highlight the question of authority. The old ways of answering this question are gone: Christ has ascended, and his apostles have been martyred. The new and perpetual authorities are not yet in place: a creedal consensus on the faith, a recognition of the canon of Scripture, and the biblical structure of the church all remain undetermined. Seven Last Letters At just over seventy years old, Ignatius steps into this crucial moment in the life of the church by writing letters addressed to seven congregations along his route to Rome. His public ministry through these seven letters has been compared to a meteor, his brightest moment coming as he “blazes briefly through our atmosphere before dying in a shower of fire” ( Apostolic Fathers , 166). But Ignatius is much more concerned about his role as a pastor than as a martyr. As he writes, he cares more about the churches’ discipleship than his own death. He may, therefore, be better pictured like a weaver’s shuttle, carrying the thread of Christlikeness from east to west behind him as he passes through the empire, binding the churches together in the beautiful truths of the Christian life. The pattern he weaves, from the threads of his concern for the church as well as reflection on his own situation, is centered on the cross of Christ in at least five ways. 1. Branches of the Cross First, and foundationally, the cross was central to the earthly ministry of the Lord Jesus. Ignatius presented the cross as capturing the essence of Jesus’s life in this world. This acute moment of passive obedience was the consummation of lifelong humiliation. Jesus was, from first to last, “a man of sorrows and acquainted with grief” (Isaiah 53:3). This broad view of the sufferings Jesus endured — “in every respect” (Hebrews 4:15) — opens wide the door for Ignatius, as well as those to whom he writes, to share in the sufferings of Christ. In a stunning adaptation of Jesus’s words from John 15, Ignatius writes, “If anyone is the Father’s planting, they appear as branches of the cross.” To be branches in the vine, to have his life in us, means that we must “die into his sufferings,” not only as martyrs but in our mundane life as disciples (3.1). 2. Foolishly Different Hope Second, the cross is central to the Christian proclamation of the gospel. In the gospel announcement of “Christ for us,” the “passion has been made clear to us,” and we, in turn, must make it clear to others (6.7). Ignatius celebrates the saving power that was released at Calvary: we escape death in Christ’s death; we receive the new birth only because he died on our behalf. Furthermore, as a community of the redeemed, the ministry life of the church is shaped by the crucifixion. Ignatius pictures the cross as a crane lifting living stones into the temple of God (1.9). It is this cross-shaped congregation that is regularly re-formed around the broken body and spilled blood at the Lord’s Table (1.20), proclaiming the Lord’s death until he comes. This is why the church must reject those who soften the weak and foolish offense of the cross. “[Be] deaf whenever anyone speaks to you apart from Jesus Christ — really born, really persecuted, really crucified, really raised” (3.9). Otherwise — if our hope is not evidently and “foolishly” different than that of this world — someone “might praise me but blaspheme my Lord” by denying that he was God in the flesh (6.5). 3. Greatest When Most Hated Third, the cross is central to Christian discipleship. This is true for Ignatius as he is on the way to Rome to “die for [Christ] as he died for us” (4.6). His caravan has become a classroom — “I am just now learning to be a true disciple” (1.3). But Christian discipleship is deeper and wider than the spiritual gift of martyrdom. It is wider because it applies to every believer — we are all to bear “the stamp of God” rather than “the stamp of the world” (2.5). And it is deeper because the cross places a claim on the whole of our life; once we have “taken on new life through the blood of God,” our new and “righteous nature” delights to reflect the cruciform character of God in Christ. The Spirit of Christ within us enables us to imitate him rather than the world. In response to their anger, be gentle; in response to their boasts, be humble; in response to their slander, offer prayers; in response to their errors, be steadfast in the faith; in response to their cruelty, be civilized; do not be eager to imitate them . . . [instead] let us be eager to be imitators of the Lord, to see who can be the more wronged, who the more cheated, who the more rejected, in order that no weed of the devil may be found among you. (1.10) As he wrote to the church in Rome, “Christianity is greatest [most like Jesus] when it is hated by the world” (4.3). 4. Doorway to God Fourth, the cross is central to Ignatius’s longing to commune with Christ. One of the most striking aspects of these letters is the way Ignatius pleads with the believers in Rome not to interfere with his impending martyrdom out of misplaced concern. Reflecting the way Christ has turned life and death upside down, he writes, “do not hinder me from entering into life, and do not desire my death” (4.6). Ignatius’s journey to the Colosseum is, in a tangible way, a journey into the presence of God. “To be nearer to the sword is to be nearer to God” (4.2). Yet even on the way, communion with Christ in his sufferings has turned the chains draping his body into “spiritual pearls” carried “in Christ” (1.11). In this, Ignatius sets himself as an example for us to imitate. We too must “stand firm, like an anvil being struck by a hammer” (7.3). We too are storm-tossed ships still on the way to the harbor. We too “lack many things so that we may not lack God” (3.5). And yet we do not lose heart because, as the persecuted church gathers together, Christ himself is present among his people. And Christ is he “than whom nothing is better” (2.6). Indeed, “nothing is better than him” (7.1). Because of his cross, we die into his sufferings. But because of his resurrection, suffering has turned into birth pangs, the grave has been turned into a womb, and death is a doorway into life full and everlasting. 5. Scripture Unlocked Fifth, and perhaps most immediately relevant for twenty-first-century disciples who seek to follow Ignatius as he follows Christ, the cross is central to his interpretation of Scripture. Rejecting the accusation that a crucified Messiah is unknown in Israel’s Scripture, Ignatius installs the Christ of the Gospels as the “unalterable archives” out of which the wisdom of God is to be read. The lens through which the Old Testament can be rightly understood must be the person and work of Christ (5.9). For the church in the first century and the twenty-first century, Christ is known, proclaimed, worshiped, and followed as he stands forth from the Book of God, unlocked by the key of his cross and resurrection. Christ of His Cross In considering the example of Ignatius, we can receive encouragement from his faithful witness. The testimony of his life did not seep into the sand of the Colosseum to be lost but, spread through his seven letters, watered the church. We can rejoice in the Spirit-led process by which the canon of Scripture was not only recognized but was faithfully summarized in the creeds of the church, providing us with firm ground on which to stand. Most of all, however, our attention must be drawn to the cross Ignatius carried across the empire, and to which he called the church. In many ways beyond those few listed here, the Christ of this cross is our hope, our joy, and our life.

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