The Salvation Army Planned Giving Conference, 2008

Lecture One

Why should we give to God? Part 1

Giving to God should be a willing response of love

to God’s provision for us

(Bible quotations throughout, unless otherwise indicated, are from the New International Version NIV.

1973, 1978, 1984. United Bible Society; and anglicised from www.biblegateways.com )

Introduction:

I am delighted to have the opportunity of presenting this lecture series on the theme of Christian

giving at this Conference. As mentioned when I was introduced, I have links to both Australian

Territories and New Zealand. In my last active officer role as Secretary for International Training and

Leader Development, I visited India, Ghana and Kenya (as well as about 18 other countries)!

Some 12 years ago I undertook a similar exercise for a territorial group looking at biblical teaching on

giving to God. In preparing for that exercise, I identified at least 13 themes from Scripture regarding

Christian giving. I have been happy to re-visit that material and prayerfully refine it into six key

principles of giving supported by Scriptural illustrations and much broader personal experience. I wish

I could say that there is no overlap between these principles or the illustrations. Some Scriptural

passages to which I will refer illustrate several of these principles – not merely one!

Each lecture is framed around trying to answer a particular question:

Lecture One: Why should we give to God? (Part One)

Lecture Two: Why should we give to God? (Part Two)

Lecture Three: How can we give to God?

Lecture Four: How much should we give to God?

Lecture Five: Is tithing a Christian concept?

Lecture Six: How do we know if our corps (division or territory) is healthy?

These lectures are being recorded in the hope that they might be useful for planned giving teaching

in the years ahead. Try to ignore the presence of microphones and cameras if you want to ask a

question! In fact, I want you to ask questions! Our technicians are making provision for you to

contribute. Your questions will, no doubt, be expressing typical issues our dedicated people will want

to ask as they listen to and view this material.

Each lecture will conclude with a series of further discussion questions for group work designed to

stimulate your thinking. The discussions should cause you to reflect and ask questions that will further

help your understanding.

I do not claim to have all the answers, but I will try to give an informed and thoughtful answer to each

question. I have had a lifetime of Bible study and some six months to think deeply and pray over this

material to distil these principles of Christian giving.

I hope this week will be an opportunity to strengthen your relationship with the Lord. He is in this

place and he wants us to be in relationship with himself. If we are, we can better help our people into

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a deeper relationship with him also. Above and beyond any human voices, I urge you to listen for his

voice.

The nature of relationships

Our God, who is Three-in-One – a Trinity of Father, Son and Spirit – is in fellowship with himself.

God also desires to be in fellowship with his creation. He has made us for this purpose. We have

been created in God’s image as spiritual beings capable of listening to him and loving him (Genesis

1:26-27; John 4:24).

Genesis 1:26-27

26 Then God said, "Let us make man in our image, in our likeness, and let them rule over the

fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the

creatures that move along the ground."

27 So God created man in his own image,

in the image of God he created him;

male and female he created them.

John 4:24

24 ‘God is spirit, and his worshippers must worship in spirit and in truth.’

He wants us to be his friends and be in relationship with him (John 15:12-17).

12 ‘My command is this: Love each other as I have loved you. 13Greater love has no one than

this, that he lay down his life for his friends. 14You are my friends if you do what I command.

15I no longer call you servants, because a servant does not know his master's business.

Instead, I have called you friends, for everything that I learned from my Father I have made

known to you. 16You did not choose me, but I chose you and appointed you to go and bear

fruit—fruit that will last. Then the Father will give you whatever you ask in my name. 17This is

my command: Love each other.’

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I believe that relationships develop through a series of episodes. Usually we start off by becoming

aware of, or conscious of, another party often through sight or other senses. This deepens to

attention – concentration of our mental powers on the other person – often demonstrated by intense

listening to the person. If awareness and attention are mutual, then there tends to be mutual

responses – actively or willingly seeking contact with each other. If the mutual response is satisfying

then response moves to commitment – valuing the relationship so highly that we make time for it to

continue. I sometimes describe this as the AARC of Growing Relationships (Awareness, Attention,

Response and Commitment). If the process is interrupted, the relationship may fail to develop, and

even break down completely.

In two-dimensions, the process of relationship development could be represented as follows:

Actually, relationship development is multi-dimensional. I believe it is a process of increasing

internalisation of the relationship so that it becomes part of us. We mutually make it our own1. Initial

1 I acknowledge that the stimulus for my thinking about this process first came from studying a book

during post graduate education studies in 1968. Entitled Taxonomy of Educational Objectives – The

Classification of Educational Goals Handbook 2: Affective Domain, the book was edited by David R

Krathwohl, Benjamin S Bloom and Bertram B Masia (London; Longmans, Green and Co Ltd; 1964). The

writers were trying to provide some means of helping teachers frame assessment tools to assess

student’s attitudes, preferences, commitments and values – a notoriously difficult task. (Note

continued next page).

(Continued from last page) While many categories overlapped, the writers determined five key areas

that reflect increased internalisation of ideas. These are (with my emphases in italics):

1. Receiving (attending) and include awareness, willingness to receive, controlled or selected

attention.

2. Responding (acquiescence, willingness and satisfaction in responding).

3. Valuing (acceptance of a value, preference for a value and commitment to a value).

4. Organisation (conceptualization of a value, organization of a value system).

5. Characterisation by a value or value complex.

The more internalised ideas become, the more we organise our lives around them and become

characterised by them.

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commitment or valuing should lead on to better awareness, better attention, better responses, and

stronger and more willing commitment.

Perhaps a spiral staircase to a higher level in a tower, a screw thread drawing two objects closer

together, or the curling of a climbing plant around a stake or string typify the gradual movement

toward an objective. And the upward movements against the forces of gravity, model the truth that

some effort is required to grow against the “gravity” of competing interests and relationships.

On the right, the internal spiral staircase of Cremona Torrazzo at Chiocciola taken from an illustration

in Wikipedia of a spiral staircase.

I will frequently refer to this concept of growing relationships as we proceed.

Responses

Many responses are possible to the person(s) we love. Gary Chapman in his well-known series on the

Five Love Languages identifies five key responses. These are: words of affirmation; quality time;

receiving gifts; acts of service; and physical touch. All of these presuppose the parties are aware of

each other and are paying attention to each other.

We need awareness and attention to discover the preferred love language of our beloved, and for that

person to respond to us. If we experience such mutual responses, then it is natural that we will value

the relationship and commit to work on developing it.

I believe the same recurring sequence of awareness, attention, response and commitment takes place

in developing any relationship with another person – or with God. Eventually, we commence to

organise our lives around that person and identify with their character.

So the AARC of developing relationships really becomes the AARCOC of mature relationships!

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In our relationship with God, these five love languages apply. Our praise, adoration and worship

usually include many words of affirmation to God. Our prayer-times should be quality times with God,

in which we may hear his words of affirmation to us and ‘feel’ his touch. All of us in this room have

been called to give acts of service to God – and have done so for many years.

Because God is spirit (John 4:24), we cannot touch him physically. Some Christians try to fulfil the

desire to touch God through handling a religious icon, rosary beads, a crucifix or the elements of the

Eucharist. For Salvationists, who have well taught not to rely on anything external, our substitutes may

be kneeling at the holiness table, touching the Army flag, putting on our uniform or even shaking

hands with a leader of God’s people!

Especially in the context of this occasion, giving gifts to God of our time, our talents and our material

resources (especially our money) are typically ways in which we can show our love to him. He receives

these gifts gladly!

So, the First Principle of giving to God is: ‘Our giving should be a willing response of love to God’s

provision for us.’

Let us look at some examples.

Cain and Abel

In Genesis 4:2b-7, we read the story of Cain and Abel.

2 Now Abel kept flocks, and Cain worked the soil. 3 In the course of time Cain brought some of

the fruits of the soil as an offering to the LORD. 4 But Abel brought fat portions from some of

the firstborn of his flock. The LORD looked with favour on Abel and his offering, 5 but on Cain

and his offering he did not look with favour. So Cain was very angry, and his face was downcast.

6 Then the LORD said to Cain, "Why are you angry? Why is your face downcast? 7 If you do

what is right, will you not be accepted? But if you do not do what is right, sin is crouching at

your door; it desires to have you, but you must master it."

In the early history of the human race, these two early labourers on the land wanted to show their

gratitude to God by a sacrifice. Gordon Wenham points out that Cain gave some of his agricultural

produce as an offering as his sacrifice. Abel offered the fat portions of the firstborn of his flock – the

best he had (my emphasis in both sentences)2. As we will see later, motivation is more important than

the nature or amount of the gift (Principle Four). Cain’s priorities and motivation were wrong. His

giving was not a willing response of love to God. Certainly his anger and violent action against his

brother resulting in the first murder recorded in the Bible (4:8ff) indicates his heart was not right with

God. Jealousy is a great destroyer.

Genesis 4:8-16

8 Now Cain said to his brother Abel, "Let's go out to the field." And while they were in the

field, Cain attacked his brother Abel and killed him.

9 Then the LORD said to Cain, "Where is your brother Abel?"

"I don't know," he replied. "Am I my brother's keeper?"

2 G. J. Wenham in ‘Genesis’ in D. A. Carson, R. T. France, J. A. Motyer; G. J. Wenham; New Bible

Commentary 21st Century Edition, Leicester, 1994, p.64.

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10 The LORD said, "What have you done? Listen! Your brother's blood cries out to me from

the ground. 11 Now you are under a curse and driven from the ground, which opened its

mouth to receive your brother's blood from your hand. 12 When you work the ground, it will

no longer yield its crops for you. You will be a restless wanderer on the earth."

13 Cain said to the LORD, "My punishment is more than I can bear. 14 Today you are driving

me from the land, and I will be hidden from your presence; I will be a restless wanderer on the

earth, and whoever finds me will kill me."

15 But the LORD said to him, "Not so; if anyone kills Cain, he will suffer vengeance seven

times over." Then the LORD put a mark on Cain so that no one who found him would kill him.

16 So Cain went out from the LORD's presence and lived in the land of Nod, east of Eden.

Noah

After the great Flood (Genesis 8:18ff), we read of Noah, as the head of his family, building an altar and

sacrificing to God some the animals preserved through the ark.

18 So Noah came out, together with his sons and his wife and his sons' wives. 19 All the

animals and all the creatures that move along the ground and all the birds—everything that

moves on the earth—came out of the ark, one kind after another.

20 Then Noah built an altar to the LORD and, taking some of all the clean animals and clean

birds, he sacrificed burnt offerings on it.

Noah and his family were abundantly grateful that they had been preserved through the trauma of

the deluge and subsequent flood. They did not want to go through an event like this again. Perhaps

they thought that such a sacrifice would appease God and stop him flooding the world in the future.

Such an attitude would indicate that they did not really understand God very much at all at that time.

Certainly, our perspective from post-New Testament times should be very different.

Noah’s response of thanksgiving led to a stronger relationship with God.

In Genesis 8:21-22 we read:

21 The LORD smelled the pleasing aroma and said in his heart: "Never again will I curse the

ground because of man, even though every inclination of his heart is evil from childhood. And

never again will I destroy all living creatures, as I have done.

22 "As long as the earth endures,

seedtime and harvest,

cold and heat,

summer and winter,

day and night

will never cease."

Abram

We read of Abram offering a sacrifice of thanksgiving after he defeated the five kings and rescued his

nephew, Lot (Genesis 14:8-20).

8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim and

the king of Bela (that is, Zoar) marched out and drew up their battle lines in the Valley of

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Siddim 9 against Kedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar and

Arioch king of Ellasar—four kings against five. 10 Now the Valley of Siddim was full of tar pits,

and when the kings of Sodom and Gomorrah fled, some of the men fell into them and the

rest fled to the hills. 11 The four kings seized all the goods of Sodom and Gomorrah and all

their food; then they went away. 12 They also carried off Abram's nephew Lot and his

possessions, since he was living in Sodom.

13 One who had escaped came and reported this to Abram the Hebrew. Now Abram was

living near the great trees of Mamre the Amorite, a brother of Eshcol and Aner, all of whom

were allied with Abram. 14 When Abram heard that his relative had been taken captive, he

called out the 318 trained men born in his household and went in pursuit as far as Dan. 15

During the night Abram divided his men to attack them and he routed them, pursuing them

as far as Hobah, north of Damascus. 16 He recovered all the goods and brought back his

relative Lot and his possessions, together with the women and the other people.

17 After Abram returned from defeating Kedorlaomer and the kings allied with him, the king

of Sodom came out to meet him in the Valley of Shaveh (that is, the King's Valley).

18 Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most

High, 19 and he blessed Abram, saying,

"Blessed be Abram by God Most High,

Creator of heaven and earth.

20 And blessed be God Most High,

who delivered your enemies into your hand."

Then Abram gave him a tenth of everything.

Interestingly, Abram offered one tenth (a tithe) of the spoil to Melchizedek, the king priest of Salem

and priest of God Most High who had blessed him. The writer to the Hebrews (Hebrews 6:19-20 and

7:1-17), makes much of this sacrifice.

19We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary

behind the curtain, 20where Jesus, who went before us, has entered on our behalf. He has

become a high priest forever, in the order of Melchizedek.

Hebrews 7:1-17

1This Melchizedek was king of Salem and priest of God Most High. He met Abraham

returning from the defeat of the kings and blessed him, 2and Abraham gave him a tenth of

everything. First, his name means "king of righteousness"; then also, "king of Salem" means

"king of peace." 3Without father or mother, without genealogy, without beginning of days or

end of life, like the Son of God he remains a priest forever.

4Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder!

5Now the law requires the descendants of Levi who become priests to collect a tenth from the

people—that is, their brothers—even though their brothers are descended from Abraham.

6This man, however, did not trace his descent from Levi, yet he collected a tenth from

Abraham and blessed him who had the promises. 7And without doubt the lesser person is

blessed by the greater. 8In the one case, the tenth is collected by men who die; but in the

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other case, by him who is declared to be living. 9One might even say that Levi, who collects

the tenth, paid the tenth through Abraham, 10because when Melchizedek met Abraham, Levi

was still in the body of his ancestor.

11If perfection could have been attained through the Levitical priesthood (for on the basis of

it the law was given to the people), why was there still need for another priest to come—one

in the order of Melchizedek, not in the order of Aaron? 12For when there is a change of the

priesthood, there must also be a change of the law. 13He of whom these things are said

belonged to a different tribe, and no one from that tribe has ever served at the altar. 14For it

is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing

about priests. 15And what we have said is even more clear if another priest like Melchizedek

appears, 16one who has become a priest not on the basis of a regulation as to his ancestry

but on the basis of the power of an indestructible life. 17For it is declared:

"You are a priest forever,

in the order of Melchizedek."

He sees Melchizedek as being typical of Christ and worthy of these better offerings than those given

to the Levitical priesthood. (See also Principles Three and Five below.)

Thank offerings (thanks-giving!) for the birth of a child

The Old Testament Law prescribes another thank offering or thanks-giving! The birth of a first-born

child gives great motivation for people to thank God. The first-born was especially precious and had

to be redeemed (Exodus 13:2, 12).

2 "Consecrate to me every firstborn male. The first offspring of every womb among the

Israelites belongs to me, whether man or animal."

12 ‘…you are to give over to the LORD the first offspring of every womb. All the firstborn

males of your livestock belong to the LORD.’

Remember, it was the firstborn who were redeemed at the first Passover by the blood of the sacrificial

lamb. The gift to God when a first child arrives was a reminder of that watershed event in Hebrew

history.

The human race grows when a child is born. A new child is a symbol of hope for the future (especially

for those without the hope of eternity that Jesus came to bring). Leviticus 12:1-8 also reminds us that

after any birth, offerings were to be made to purify the mother ritually and enable her to participate in

the religious activities of the community of Israel again.

1 The LORD said to Moses, 2 "Say to the Israelites: 'A woman who becomes pregnant and

gives birth to a son will be ceremonially unclean for seven days, just as she is unclean during

her monthly period. 3 On the eighth day the boy is to be circumcised. 4 Then the woman

must wait thirty-three days to be purified from her bleeding. She must not touch anything

sacred or go to the sanctuary until the days of her purification are over. 5 If she gives birth to

a daughter, for two weeks the woman will be unclean, as during her period. Then she must

wait sixty-six days to be purified from her bleeding.

6 'When the days of her purification for a son or daughter are over, she is to bring to the

priest at the entrance to the Tent of Meeting a year-old lamb for a burnt offering and a young

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pigeon or a dove for a sin offering. 7 He shall offer them before the LORD to make atonement

for her, and then she will be ceremonially clean from her flow of blood.

”‘These are the regulations for the woman who gives birth to a boy or a girl. 8 If she cannot

afford a lamb, she is to bring two doves or two young pigeons, one for a burnt offering and

the other for a sin offering. In this way the priest will make atonement for her, and she will be

clean.' "

You will recall that Mary and Joseph followed this ritual (Luke 2:21-24). Joseph brought an offering

deemed suitable for a labourer and his wife from the distant province of Galilee.

21On the eighth day, when it was time to circumcise him, he was named Jesus, the name the

angel had given him before he had been conceived.

22When the time of their purification according to the Law of Moses had been completed,

Joseph and Mary took him to Jerusalem to present him to the Lord 23(as it is written in the

Law of the Lord, "Every firstborn male is to be consecrated to the Lord"), 24and to offer a

sacrifice in keeping with what is said in the Law of the Lord: "a pair of doves or two young

pigeons."

Mary and Joseph gave, as prescribed in the ‘Law of the Lord: “a pair of doves or two young pigeons”.’

Whatever the size of the gift, here was a gift of love in response to God’s love and his provision of a

new child.

Responses of thanksgiving to God for his provisions lead to deeper stronger commitments to him.

Range of other thank offerings (thanks-giving!) to God

Leviticus also prescribes in detail a range of sacrifices in response to God’s provisions; or as atonement

for breaking God’s laws and thanksgiving for forgiveness (See also Principle Two). These offerings

could be made by offering animals or birds in very detailed ways (Leviticus 1:2-17); or by grain in an

equally detailed manner (Leviticus 2:1-16).

Thanksgiving for renewed relationships

Establishing peace between parties to a dispute and renewed fellowship was certainly a cause of

thanksgiving. Detailed regulations were provided (Leviticus 3:1-17, 7:11-21, 28-34, 17:1-9, 22:21-33

etc.). Let us look at just one of these passages, Leviticus 7:11-21:

11 " 'These are the regulations for the fellowship offering [a]

a person may present to the

LORD:

12 " 'If he offers it as an expression of thankfulness, then along with this thank offering he is

to offer cakes of bread made without yeast and mixed with oil, wafers made without yeast and

spread with oil, and cakes of fine flour well-kneaded and mixed with oil. 13 Along with his

fellowship offering of thanksgiving he is to present an offering with cakes of bread made with

yeast. 14 He is to bring one of each kind as an offering, a contribution to the LORD; it belongs

to the priest who sprinkles the blood of the fellowship offerings. 15 The meat of his fellowship

offering of thanksgiving must be eaten on the day it is offered; he must leave none of it till

morning.

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16 " 'If, however, his offering is the result of a vow or is a freewill offering, the sacrifice shall

be eaten on the day he offers it, but anything left over may be eaten on the next day. 17 Any

meat of the sacrifice left over till the third day must be burned up. 18 If any meat of the

fellowship offering is eaten on the third day, it will not be accepted. It will not be credited to

the one who offered it, for it is impure; the person who eats any of it will be held responsible.

19 " 'Meat that touches anything ceremonially unclean must not be eaten; it must be burned

up. As for other meat, anyone ceremonially clean may eat it. 20 But if anyone who is unclean

eats any meat of the fellowship offering belonging to the LORD, that person must be cut off

from his people. 21 If anyone touches something unclean—whether human uncleanness or an

unclean animal or any unclean, detestable thing—and then eats any of the meat of the

fellowship offering belonging to the LORD, that person must be cut off from his people.' "

Footnotes in NIV:

a. Leviticus 7:11 Traditionally peace offering ; also in verses 13-37

Thank offerings (thanks-giving!) for healing

Offerings were prescribed for thanksgiving for healing and outlined in detail in Leviticus 13, 14 and 15.

Jesus encouraged those he cured from skin diseases to make the sacrifices needed to ensure their

cures were recognised by the community and as an act of thanksgiving to God (Mark 1:40-44 and

parallels).

40A man with leprosy came to him and begged him on his knees, "If you are willing, you can

make me clean."

41Filled with compassion, Jesus reached out his hand and touched the man. "I am willing," he

said. "Be clean!" 42Immediately the leprosy left him and he was cured.

43Jesus sent him away at once with a strong warning: 44"See that you don't tell this to

anyone. But go, show yourself to the priest and offer the sacrifices that Moses commanded

for your cleansing, as a testimony to them."

One of the great thank-offerings for healing recorded in the Scripture was made by Mary of Bethany

(John 12:1-11).

1Six days before the Passover, Jesus arrived at Bethany, where Lazarus lived, whom Jesus had

raised from the dead. 2Here a dinner was given in Jesus' honour. Martha served, while Lazarus

was among those reclining at the table with him. 3Then Mary took about a pint of pure nard,

an expensive perfume; she poured it on Jesus' feet and wiped his feet with her hair. And the

house was filled with the fragrance of the perfume.

4But one of his disciples, Judas Iscariot, who was later to betray him, objected, 5"Why wasn't

this perfume sold and the money given to the poor? It was worth a year's wages." 6He did not

say this because he cared about the poor but because he was a thief; as keeper of the money

bag, he used to help himself to what was put into it.

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7"Leave her alone," Jesus replied. "It was intended that she should save this perfume for the

day of my burial. 8You will always have the poor among you, but you will not always have

me."

Mary took a jar of costly ointment and anointed the feet of Jesus probably as an act of worship and

thanksgiving for the great deliverance of her brother from the bondage of death (John 11:17-44).

Who, but God, could raise the dead?

The response of thanksgiving led to a stronger commitment.

The composer of Psalm 116:1-19 encourages those who sing it to him in rejoicing at his healing. He

wants to bring a thank offering to God, call on the name of the Lord and fulfil his vows.

1 I love the LORD, for he heard my voice;

he heard my cry for mercy.

2 Because he turned his ear to me,

I will call on him as long as I live.

3 The cords of death entangled me,

the anguish of the grave came upon me;

I was overcome by trouble and sorrow.

4 Then I called on the name of the LORD:

"O LORD, save me!"

5 The LORD is gracious and righteous;

our God is full of compassion.

6 The LORD protects the simple-hearted;

when I was in great need, he saved me.

7 Be at rest once more, O my soul,

for the LORD has been good to you.

8 For you, O LORD, have delivered my soul from death,

my eyes from tears,

my feet from stumbling,

9 that I may walk before the LORD

in the land of the living.

10 I believed; therefore I said,

"I am greatly afflicted."

11 And in my dismay I said,

"All men are liars."

12 How can I repay the LORD

for all his goodness to me?

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13 I will lift up the cup of salvation

and call on the name of the LORD.

14 I will fulfil my vows to the LORD

in the presence of all his people.

15 Precious in the sight of the LORD

is the death of his saints.

16 O LORD, truly I am your servant;

I am your servant, the son of your maidservant;

you have freed me from my chains.

17 I will sacrifice a thank offering to you

and call on the name of the LORD.

18 I will fulfil my vows to the LORD

in the presence of all his people,

19 in the courts of the house of the LORD—

in your midst, O Jerusalem.

Praise the LORD.

Thank offerings (thanks-giving!) for other blessings

In countries around the world in which my wife and I served, people still make thank offerings to God

over and above any regular giving. Promotion to a higher status in Korea, for instance, is usually a

reason for the person to make a special thank offering to God. Becoming a corps sergeant-major is a

good reason for a special thanks-giving! Those who receive such blessings want to share their thanks

by giving to the source of those blessings – to God from whom all blessings flow!

Song 959 (Tune: Old Hundredth, 38): Praise God from whom all blessings flow!

In thinking about the matter of giving to God we need to remember that giving to God, at its best, is a

gift of love – a willing response of love to God’s deliverance and preservation of ourselves. Our people

should be encouraged to make that type of gift. Or we should encourage attitudes that lead either to

the giving of gifts of money, additional service and songs or words of praise. No wonder God loves a

cheerful giver (2 Corinthians 9:7b)!

Why should we give to God?

Principle One: Giving to God should be a willing response of love to God’s provision for us.

Such a response of love leads to a stronger commitment to him.

Discussion:

Try to prepare your report on the discussions this week in pictorial or diagrammatic form, if possible,

as an alternative to a written form. Your reports on all discussions are due for presentation at 7.00 pm

on Thursday.

1. How useful do you find the model of the AARC (awareness, attention, response, commitment)

of Relationships in understanding the recurring steps of developing relationships? What are

the model’s strengths and its limitations?

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2. What are some of the other great life events, aside from those mentioned above, for which

responses of love and thanksgiving could be made to God?

3. The book of Leviticus contains many rules for what was acceptable and unacceptable to

sacrifice to God. Scan the book to find them. What inferences could be drawn from the

differences between acceptable and unacceptable gifts?

4. What other biblical references support this dichotomy (contrast) between acceptable and

unacceptable gifts?

Reference List:

Carson, D. A., France, R. T., Motyer J. A., Wenham G. J., New Bible Commentary 21st Century Edition,

Leicester, UK, Inter-Varsity Press, 1994.

Chapman, G. D., The Five Love Languages, Men’s Edition, How to Express Heartfelt Commitment to Your

Mate. Chicago, USA, Northfield Publishing, 1992, 1995, 2004.

Krathwohl D.R., Benjamin S Bloom, B.S. and Masia, B.B., eds., Taxonomy of Educational Objectives – The

Classification of Educational Goals Handbook 2: Affective Domain, London; Longmans, Green and Co

Ltd; 1964.