I love Ulster Rugby and for the past number of years I have been a season ticket holder at Ravenhill. Friday nights at Ravenhill are great events, and have been enjoyed by many Christian youth groups as a good social outing. But my commitment to Jesus Christ takes precedence over anything else, and on the most important day in the Christian calendar I plan to be with my fellow Christians worshipping and praising my Risen Saviour. I am grieved that I cannot travel to Thomond Park to stand up for the Ulstermen. I imagine that a significant number of my fellow supporters will also be very disappointed and will feel that their “right” to support their team has been taken away from them.

It’s not that I want everyone to conform to a strict sabbatarian position with regard to sport, and I recognise that there is tradition among many people on this island of participating in and supporting sport on Sunday. But for those of us who are committed to our local church each Sunday, and especially on Easter Sunday, this decision means that we are unable to follow our team to Limerick.

Some years ago there was a controversy over Ulster being required to play their home matches on Sundays and that decision was quickly reversed following representations from the Ulster supporter lobby. I hope that the reaction of Ulster supporters puts some pressure on the ERC to re-think this bad decision.

I will include the entire blogpost below the fold, and it’s worth the read.

Each U.S. presidential election cycle brings its own set of unexpected issues, and the 2012 race already offers one topic of controversy that truly sets it apart — a debate over forms of therapy that attempt to change an individual’s sexual orientation.

Known as reparative therapy or sexual orientation conversion therapy, these approaches seek to assist individuals in changing their sexual orientation from homosexual to heterosexual. The cultural and political debate over reparative therapy emerged when a clinic run by Marcus Bachmann, husband of Republican candidate Rep. Michele Bachmann, was accused of offering treatment and counseling intended to change sexual orientation.

Virtually all of the secular professions that deal with sexual orientation are stalwartly opposed to reparative therapy, or to any attempt to change one’s pattern of sexual attraction. Indeed, these groups hold to an inflexible ideology that insists that there is absolutely nothing wrong with homosexuality. These groups include, for example, the American Psychological Association, the American Psychiatric Association, the American Academy of Pediatrics, and the National Association of Social Workers, among many others.

In 2008, a number of these groups released a statement on sexual orientation and youth that began with the stated premise that “both heterosexuality and homosexuality are normal expressions of human sexuality.” Thus, the groups argue that any attempt to change an individual’s sexual orientation is likely to be harmful. The “Just the Facts Coalition” also included groups such as the National Education Association and the American Federation of Teachers. A statement adopted in 2000 by the American Psychiatric Association declares that the APA “opposes any psychiatric treatment, such as reparative or conversion therapy which is based upon the assumption that homosexuality per se is a mental disorder or based upon the a priori assumption that the patient should change his/her sexual homosexual orientation.”

This controversy will inevitably demonstrate the basic worldview divide that separates the secular therapeutic community and evangelical Christians. The politicians, the mental health industry, and the media will have their own debate on the matter, but Christians now face the urgent challenge of thinking about these issues in a way that is fully biblical and theological — and thus faithful to the Gospel of Jesus Christ.

First, we face the fact that the Bible clearly, repeatedly, consistently, and comprehensively reveals the sinfulness of all homosexual behaviors. This truth is set within the larger context of the Bible’s revelation concerning the Creator’s plan and purpose for human sexuality — a context that is centered in the marital union of a man and a woman as the exclusive arena for human sexual activity. This flies in the face of the contemporary demand for the full normalization of homosexuality. As the joint statement of the “Just the Facts Coalition” declares, “both heterosexuality and homosexuality are normal expressions of human sexuality.”

The normalization of homosexuality simply cannot be accepted by anyone committed to biblical Christianity. The new secular orthodoxy demands that Christians abandon the clear teachings of Scripture, and Christians must understand that the sinfulness of all homosexual behaviors is not only a matter of biblical authority, but also of the Gospel. To deny that sin is sin is to deny our need for the Gospel of Jesus Christ. Christians cannot accept any teaching that minimizes sin, for it is the knowledge of our sin that points us to our need for atonement, salvation, and the forgiveness of that sin through the cross of Jesus Christ.

Second, we must recognize that every human being is a sinner and that every sinner’s pattern of sexual attraction falls short of the glory of God. There is no sinner of physical maturity who will be able to say that he or she has never had a sinful thought related to sex or sexuality. Taking the Bible’s teachings about sin and sexuality with full force, we understand that every sinful human being is in need of redemption, and that includes the redemption of our sexual selves.

Actually, the Bible speaks rather directly to the sinfulness of the homosexual orientation — defined as a pattern of sexual attraction to a person of the same sex. In Romans 1:24-27, Paul writes of “the lusts of their hearts to impurity,” of “dishonorable passions,” of women who “exchanged natural relations for those that are contrary to nature,” and of men who “gave up natural relations with women and were consumed with passion for one another.” A close look at this passage reveals that Paul identifies the sinful sexual passion as a major concern — not just the behavior.

At this point, the chasm between the biblical and secular worldview looms ever larger. The modern secular consensus is that an individual’s pattern of sexual attraction, whether heterosexual or homosexual, is just a given and is to be considered normal. More than that, the secular view demands that this pattern of sexual orientation be accepted as integral to an individual’s identity. According to the secular consensus, any effort to change an individual’s sexual orientation is essentially wrong and harmful. The contemporary therapeutic worldview is virtually unanimous in this verdict, but nothing could be more directly at odds with the Gospel of Jesus Christ.

The New Testament reveals that a homosexual sexual orientation, whatever its shape or causation, is essentially wrong, contrary to the Creator’s purpose, and deeply sinful. Everyone, whatever his or her sexual orientation, is a sinner in need of redemption. Every sinner who comes by faith to believe in the Lord Jesus Christ and be saved knows the need for the redemption of our bodies — including our sexual selves. But those whose sexual orientation is homosexual face the fact that they also need a fundamental reordering of their sexual attractions. About this, the Bible is clear. At this point, once again, the essential contradiction between the Christian worldview and the modern secular worldview is clear.

Third, Christians understand that sinners are simultaneously completely responsible for their sin and completely unable to redeem themselves from their sin. Sinners may improve themselves morally, but they cannot mitigate to any degree their need for redemption. Indeed, moralism is a false gospel that suggests that we can please God by moral improvement. As Isaiah warns, the only righteousness of which we are capable amounts to “filthy rags.” [Isaiah 64:6] The law reveals what is good for us and what is sinful, but the law is powerless to save us. [Romans 8:3]

The law of God reveals our sin, and our sin reveals our need for a Savior. Paul’s own testimony about the law, his knowledge of his own sin, and the redemption that was his in Christ is clear when he writes to the Romans: “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!” [Romans 7:24-25] This is every Christian’s testimony.

Thus, we recognize that, without redemption, there is no eternal hope for the sinner. Even in terms of moral improvement in this earthly life, the non-Christian lacks union with Christ, the indwelling Holy Spirit, and the means of grace that alone can conform the believer to the image of Christ. Thus, for the non-Christian, the most that can be hoped for is a responsible determination to cease practicing an immoral behavior. The Bible holds no hope for the sinner’s ability to change his or her heart.

In other words, a biblical Christian will have no fundamental confidence in any secular therapy’s ability to change a sinner’s fundamental disposition and heart, and this includes every aspect of the sinner’s life, including sexuality.

This is where the Gospel-centeredness of the Christian worldview points us to the cross of Christ and to the sinner’s fundamental need for redemption, not mere moral improvement. The Bible offers no hope for any human ability to change our sinful desires. As the modern secular worldview generally acknowledges, the alcoholic who stops drinking remains an alcoholic. The secular world affirms that this is so. The Bible explains why it is so.

Fourth, the Christian cannot accept any argument that denies what the Bible reveals about the sanctification of believers — including the sanctification of our sexuality. The believer in the Lord Jesus Christ receives the forgiveness of sins, the gift of eternal life, and the righteousness of Christ imputed by faith. But the redeemed Christian is also united with Christ, indwelt by the Holy Spirit, and given means of grace through, for example, the preaching of the Word of God. The Bible reveals that God conforms believers to the image of Christ, doing that work within the human heart that the sinful human himself or herself cannot perform. The Bible reveals that believers are to grow into Christlikeness, knowing that this is a progressive process that will be completed only with our eventual glorification at the end of the age. In this life, we know a process of growing more holy, more sanctified, and more obedient to Christ. In the life to come, we will know perfection as Christ glorifies his Church.

This means that Christians cannot accept any argument that suggests that a fundamental reorientation of the believer’s desires in a way that increasingly pleases God and is increasingly obedient to Christ is impossible. To the contrary, we must argue that this process is exactly what the Christian life is to demonstrate. As Paul writes, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.” [2 Corinthians 5:17]

The Bible is also honest about the struggle to overcome sin and sinful desires. Paul writes about this in Romans 7, but the exhortations of the entire New Testament also make this clear. Christians with same-sex sexual desires must know that these desires are sinful. Thus, faithful Christians who struggle with these desires must know that God both desires and commands that they desire what He wills for them to desire. All Christians struggle with their own pattern of sinful desires, sexual and otherwise. Our responsibility as Christians is to be obedient to Christ, knowing that only He can save us from ourselves.

Christians cannot avoid the debate over reparative therapy, nor can we enter the debate on secular terms. We must bring to this conversation everything we know from God’s Word about our sin and God’s provision for sinners in Christ. We will hold no hope for any sinner’s ability to change his or her own heart, and we will hold little hope for any secular therapy to offer more than marginal improvement in a sinner’s life.

At the same time, we gladly point all sinners to the Gospel of Jesus Christ, knowing that all who call upon the name of the Lord will be saved. [Romans 10:13] We hold full confidence in the power of the Gospel and of the reign of Christ within the life of the believer. We know that something as deeply entrenched as a pattern of sexual attraction is not easily changed, but we know that with Christ all things are possible.

And, even as Christians know that believers among us struggle to bring their sexual desires into obedience to Christ, this is not something true only of those whose desires have been homosexual. It is true of all Christians. We will know that those believers who are struggling to overcome homosexual desires have a special struggle — one that requires the full conviction and support of the body of Christ. We will see the glory of God in the growing obedience of Christ’s redeemed people. And, along with the Apostle Paul and all the redeemed, we will await the glory that is yet to be revealed to us.

Knowing and understanding these doctrines of grace is also crucial for knowing and understanding the gospel. The gospel stands or falls by grace, and the gospel is not really good news unless it is a gospel of grace. So it is crucial that we have a clear understanding of God’s grace.

The great Princeton theologian, B.B. Warfield said that evangelicialism stands or falls with Calvinism. Jim Boice and Philip Ryken in their excellent book, The Doctrines of Grace, point out that Warfield made that statement at a time when Calvinism still had a major influence on evangelicalism, helping to define its theology, shape its spirituality, and clarify its mission. This is no longer the case. Most evangelicals today are suspicious of Calvinism, and the result is that the gospel of grace has been diluted or lost.

A number of years ago, a group of evangelicals in North America expressed their concern at the changes they observed within the world of evangelicalism and summarised their views in The Cambridge Declaration. Part of that declaration states,

“Unwarranted confidence in human ability is a product of fallen human nature. This false confidence now fills the evangelical world; from the self-esteem gospel, to the health and wealth gospel, from those who have transformed the gospel into a product to be sold and sinners into consumers who want to buy, to others who treat Christian faith as being true simply because it works. This silences the doctrine of justification regardless of the official commitments of our churches. God’s grace in Christ is not merely necessary but is the sole efficient cause of salvation.”

It is sometimes claimed that Calvinism reduces and restricts one’s passion and enthusiasm for evangelism. That view is mistaken both in its understanding of Calvinism and in its understanding of evangelism. In fact, properly understood, the doctrines of grace give the most solid foundation and greatest motivation for sharing the gospel. Only when we hold thoroughly biblical convictions about divine election, the atonement, and the irresistible grace of God can we have any confidence that the gospel has the power to accomplish God’s saving purposes. With their emphasis on the glory of God in salvation, the doctrines of grace can help evangelicalism grow and mature by restoring a proper view of God’s majesty, sovereignty and grace.

C.H. Spurgeon was a great evangelist and a staunch defender of the doctrines of grace.

“I have my own private opinion that there is no such thing as preaching Christ and him crucified unless we preach what is nowadays called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel and nothing else. I do not believe we can preach the gospel …. unless we preach the sovereignty of God in his dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do I think we can preach the Gospel unless we base it upon the special and particular redemption of his elect and chosen people which Christ wrought upon the cross; nor can I comprehend the Gospel which allows saints to fall away after they are called.” (quoted by J.I.Packer in his “Introductory Essay” to John Owen, The Death of Death in the Death of Christ (London, Banner of Truth, 1959), 10.)

If Warfield and Spurgeon were right, then it is crucial that evangelicals understand and affirm the doctrines of grace. Quite simply, the doctrines of grace preserve the gospel of grace. More than that, understanding these doctrines enables us to be the humble worshippers that God calls us to be. As John Piper puts it about the doctrine of election,

“Unconditional election delivers the harshest and the sweetest judgments to my soul. That it is unconditional destroys all self-exaltation; and that it is election makes me his treasured possession. This is one of the beauties of the biblical doctrines of grace: their worst devastations prepare us for their greatest delights. What prigs we would become at the words, “The LORD your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth” (Deuteronomy 7:6), if this election were in any way dependent on our will. But to protect us from pride, the Lord teaches us that we are unconditionally chosen (7:7-9). “He made a wretch his treasure,” as we so gladly sing. Only the devastating freeness and unconditionality of electing grace lets us take and taste such gifts for our very own without the exaltation of self.”

If you want a fuller statement on these doctrines then one place to start is here.

“Finding hope in adversity is one of the themes of Christmas. Jesus was born into a world full of fear. The angels came to frightened shepherds with hope in their voices: ‘Fear not’, they urged, ‘we bring you tidings of great joy, which shall be to all people. For unto you is born this day in the City of David a Saviour who is Christ the Lord.’

Although we are capable of great acts of kindness, history teaches us that we sometimes need saving from ourselves - from our recklessness or our greed. God sent into the world a unique person - neither a philosopher nor a general, important though they are, but a Saviour, with the power to forgive.

Forgiveness lies at the heart of the Christian faith. It can heal broken families, it can restore friendships and it can reconcile divided communities. It is in forgiveness that we feel the power of God’s love.

In the last verse of this beautiful carol, O Little Town Of Bethlehem, there’s a prayer:

O Holy Child of Bethlehem, Descend to us we pray. Cast out our sin and enter in. Be born in us today.

It is my prayer that on this Christmas day we might all find room in our lives for the message of the angels and for the love of God through Christ our Lord.

I wish you all a very happy Christmas.”

Thank you , ma’am.

It’s a Wonderful Life

In an afterword to his book, What They Didn’t Teach You in Seminary, James Emery White reflects on the calling and challenges of pastoral ministry, and he uses the example of George Bailey to describe his own experience of leaving pastoral ministry to take up a position in a theological seminary. Initially, he viewed it as an escape from all the pressures, demands and criticisms that are part and parcel of congregational life. But within two years, White was delighted to be back in pastoral ministry again.

Just as George Bailey got a chance to see what life would be like if he had never lived, so White says that he was given a chance to see what life would be like without serving as a pastor of a church. And just as George Bailey learned that he wanted to live again, so did White. His conclusion is that if you are called to pastoral ministry, no other vocation will satisfy.

I know it’s tough. I know there are days you want to quit. Don’t. If you do, you’ll wish you could go back. I’ve never yet met anyone who at one time was truly called to the church but did get out of the game who remained glad they left.

You will miss the terrific idea for a talk or a series and having the ability to develop it and teach it.

You will miss coming upon a nugget of scriptural insight, tethered to language and historical insights, and being able to share it.

You will miss living in full community with others - young and old, married and single, believer and seeker, black and white.

You will miss being a leader, chasing dreams and building a kingdom vision that reflects the comprehensive vision of the church, and being free to pursue that vision with all vigour and energy without barrier.

You will miss being on the front lines of impacting lives - not just talking about life change but seeing it, experiencing it, making it happen as you cooperate with the Holy Spirit in people’s lives.

Simply put, if you are a practitioner and not a theoretician, you will miss the practice.

After a hectic programme of activities during the autumn, pastors and elders need to catch their breath over Christmas and New Year and then gird up their loins for a new session of activity. Some of us may feel a bit jaded, and our evaluation of our progress and fruitfulness in ministry may cause some degree of despair. We would love to see the kingdom advancing more quickly and we yearn to see greater growth in sanctification in our own lives and the lives of others. That is the burden and challenge of pastoral ministry. But, if we were taken away from all the frustrations and fears of pastoring a congregation and preaching every week, how better could we spend our days?

Paul’s description of his pastoral care of the Thessalonians continues to encourage and inspire us:

“As apostles of Christ, we could have been a burden to you, but we were gentle among you, like a mother caring for her children. We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become som dear to us….For you know that we dealt with each of you as a father deals with his own children, encouraging, comforting, and urging you to live lives worthy of God who calls you into his kingdom and glory.

For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus Christ when he comes? Is it not you? Indeed you are our glory and joy.”

I think Paul would agree that when it comes to pastoral ministry, it’s a wonderful life.

Christians are “evil” if they resist the redefinition of marriage to allow for same-sex marriage, the Head of Research and Development at Tesco.com has said.

The company has already faced criticism for dumping its support for the Cancer Research ‘Race for Life’ and sponsoring London’s gay pride festival.

If you won’t be shopping at Tesco this Christmas, tell them so on their Facebook page: facebook.com/tesco or email CEO Philip Clarke: philip.clarke@uk.tesco.com

The “evil Christians” comment was made by Nick Lansley, Head of Research and Development for the Tesco website.

He wrote: “I’m also campaigning against evil Christians (that’s not all Christians, just bad ones) who think that gay people should not lead happy lives and get married to their same-sex partners.”

The comments appeared on Mr Lansley’s profile page on the photo-sharing website, Flickr.com, where he lists his employment as “Head of R&D at Tesco.com”. But following complaints to Tesco the remarks have now been removed.

Postscript:

The Daily Telegraph carried an apology from Tesco on Tues 20 December 2011 over the “evil Christians” outburst. The report said that faced with the prospect of a Christmas boycott, the supermarket chain distanced itself from Nick Lansley, the head of research and development at tesco.com. A Tesco spokesman said Mr Lansley’s remarks “in no way reflect the views of Tesco. We are very sorry that anyone might have thought there was any blurring of the boundary between his personal comments and work for Tesco”.

PPS:

This is a reply to my email to the Chief Executive of Tesco which I received on December 22. I appreciate the spirit and content of this response, and am happy to withdraw the final sentence of my original posting.

Thank you for your e mail addressed to Philip Clarke, our Chief Executive, regarding the on-line activities of one of our staff.

I can appreciate your concern that comments made on the internet by a Tesco member of staff, Nick Lansley, might represent the views of Tesco itself.  I want to reassure you in the clearest possible terms that Mr Lansley’s comments and postings, made in a personal capacity, in no way reflect the views of Tesco.  Our values as a company are such that we abhor criticism of any religion, and we knew nothing about Mr Lansley’s comments and postings until they were brought to our attention.  It is not for us to dictate or limit those private views but we do not tolerate statements that insult others or their beliefs.  For that reason, when Mr Lansley was found to have posted material on his blog which insulted the religious beliefs of others, he was reminded of Tesco’s policy and the material was removed forthwith.

We know that being the UK’s leading retailer carries unique responsibilities.  We have a responsibility to show leadership, as we do on issues like climate change and helping to develop our people’s skills.  We also have a responsibility to listen carefully to our many and diverse customers and stakeholders, respect their views and seek to balance their opinions in the decisions we make.  This is not always easy, particularly on issues where opinions can differ markedly.  Whatever the issue, it is never our intention deliberately to inflame or polarise opinion or to make an already contentious debate more contentious.

We very much accept that, however well-intentioned we are, we do not always get everything right for everyone.  I do hope, however, that the explanation gives you some reassurance about how seriously we take the views of all our stakeholders, and the value we attach to tolerance and inclusion. I hope also that it begins to restore your confidence that Tesco does try to do the right thing and does indeed listen to your feedback.

Kind regards

Modupeola Ogutuga

Customer Service Executive

Manny Ortiz, with Ron Sider and John Perkins at the opening of the new Esperanza Health Center

Here’s an inspirational account of the difference Christians can make in a difficult urban community. Spirit and Truth Fellowship, under the leadership of my dear friend, Manny Ortiz, has initiated a number of programmes which have transformed their local community in the Hunting Park district of Philadelphia. Manny’s wholistic approach to mission and ministry in this urban area has resulted in a vibrant church that brings blessings and benefits to everyone.

Susan Post, Director of Esperanza Health Center

The Esperanza Health Center, which was developed out of Spirit and Truth Fellowship, is under the direction of Susan Post who was my former colleague in the administration at Westminster Theological Seminary. Susan, with degrees in engineering, business administration and theology, is a gifted administrator with strong theological convictions, and a heart for serving others in the love and power of Jesus Christ. Under her leadership, Esperanza provides a compassionate ministry to many people in the community who have no health insurance.

At the recent opening of new facilities for Esperanza, Manny was joined by two highly influential Christian leaders in community development, Ron Sider and John Perkins. We wish Susan, and her team at Esperanza, every blessing and much grace as they continue their strategic work which makes such a difference to so many people.

Jean-Louis with the presents

Today was the Christmas dinner at Webber Street, London City Mission’s ministry to the homeless. I have a personal interest in this work because my son works there. Duncan Cuthill, one of LCM’s Ministry Directors, wrote this report:

The Webber Street Christmas lunch went very well today! Danes Hill School donated gift boxes to Webber Street, enough for the staff to give one to every single guest!

They were beautifully wrapped and contained toiletries, chocolate, socks, etc.  Jean-Louis (pictured) did an assembly there before collecting the gifts this year.

David Clover, who manages Webber Street, gave the Christmas talk; he spoke on Nicodemus. One person in the audience discribed his message as “really, really, really good!” There was a great atmosphere and the guests were very appreciative of the cooking.

I got talking to a man outside who has been permanently banned from the centre following bad behaviour. Please pray for the staff who, despite our best efforts to make the centre as safe as possible, courageously work in an environment where anything could happen, expressing the love of God in very tangible and meaningful ways.

Credit union customers in NI are to enjoy the same protection as those at ordinary banks.

The Financial Services Authority (FSA) and HM Treasury (HMT) have today jointly announced that Northern Ireland’s credit union customers will have their deposits protected to the value of £85,000.

The change will come into effect on 31 March 2012 when regulation of all 177 credit unions passes from the Northern Ireland Department of Enterprise and Investment to the FSA. As well as bringing customers within the scope of the Financial Services Compensation Scheme, this move will also give them access to the Financial Ombudsman Service.

Martin Stewart, Head of Building Societies and Credit Unions at the FSA said: ”The changes mean that credit union customers will have the same protection as those using banks.

”In January the FSA will be hosting a further round of road shows in Belfast, Londonderry and Newry amongst others to assist credit unions prepare for the transfer process.”

The changes were partly in the wake of the collapse of the Presbyterian Mutual Society, and see the regulation of all 177 credit unions pass from the Department of Enterprise to the FSA and will therefore fall under the compensation scheme, which underwrites savers’ accounts up to £85,000.

Last September, HM Treasury and the FSA published a joint consultation paper on the future regulation of Northern Ireland credit unions (NICUs), a process since concluded with today’s outcome announced.

The big question I would like to ask them is this: Apart from not swearing, what difference does it make if you are a Christian when you are packing down in a scrum or running into a ruck?

Here’s the full article.

IN BELFAST, it is difficult to avoid churches. Apart from the evident historical legacy they have left in the city, they stand on most streets. Ulster rugby’s home of Ravenhill has one delicately nestled in the shadow of its new stand.

The building is a subtle physical reminder of the importance that Christianity plays in the daily lives of many players at Ulster. Irish international Andrew Trimble was the first player to publicly talk about his faith when he first broke into the team, and others are following, slowly, but surely. The Christian players in the Ulster squad form a sizeable group who practise their religion regularly. Faith is a delicate matter, and one these players take very seriously.

Just over a year ago, Ulster welcomed three Springboks to Ravenhill. The welcome was enormous and justified, Ruan Pienaar, Pedrie Wannenburg and Johann Muller shared 100 caps between them and brought some rare international glamour to the slate grey skies that tend to hang over Belfast.

Pienaar, Muller and Wannenburg amble into their training base at Newforge Country Club like three overgrown schoolboys who’ve been let out of lessons early. Ulster captain Muller is very much the head boy of the group and eloquently recounts his reasons for coming to Ulster.

“Me and my wife made a decision that when I hit 30, we wanted to move overseas. I met David Humphreys and he flew to South Africa to try and sell Ulster to me. We were 70 per cent sure, but we then went to church a week later.

“There was an evangelist over from Manchester and out of nowhere he said, ‘sir, can you stand up’ pointing at me. I did as I was told, and I was kind of shocked, but then he said ‘God has opened a door for you and he wants you to take it’. The guy told me he saw me over here and was using me for his works. It was a wonderful confirmation and we didn’t need to think twice.”

Ruan Pienaar, the multi-talented scrumhalf from Bloemfontein, speaks softly, but his carefully chosen words are marked with fierce passion.

“I had many offers from different places, France, England, you name it. But I have always believed with my Christianity that there’s so much more to life than rugby. I said to my wife before we came here that we had to be strong in our faith and I believe that God gave me a door to walk through here at Ulster.

“Being here gives me an enormous sense of purpose, I am not just here for rugby, I’m here to touch lives.”

Pedrie Wannenburg came to Ulster seeking more than spiritual redemption; he needed a fresh start after succumbing to the bright lights of Pretoria. The flanker sighs and looks at the ground when he recalls the mistakes he has made in the past.

“Ag, I’m so happy now. I’ve found peace here. Back home, I loved the lights. I had friends outside of rugby that were helping me make mistakes I shouldn’t have made. I was windgat (boastful) and doing things I probably shouldn’t have.

“Now I’m leading a different life, I still slip up like anyone, but Im not shy about sharing my faith and I want to talk about it.”

The three men are extremely close friends. Their families all socialise and they attend the same church together in east Belfast.

“We’re just part of the crowd there, which is the way we like it,” says Pienaar.

They are quick to point out shared cultural differences they have found in the dressingroom in terms of faith. In South Africa, the whole team will gather to pray before and after matches.This was an adjustment for men used to public shows of faith, in a country that often espouses a personal relationship with your God.

Wannenburg talks about the need to adjust for the three friends. “It was something different when we came to Ulster, back home there are always bible studies (for the team). In the team, most of the guys will get involved. “Then someone will lead the prayers before the game, and always after, win or lose, it doesn’t matter. Here, some players do pray, but it’s a personal thing, you do it in your own time.”

Muller smiles wryly at his friend’s words and admits that changing ways in Ulster can be a bit slow. “We’ve been a bit slack in getting a Bible study going here, Pedrie, Ruan and I have been here a year. It’s still something we’re passionate about doing at some stage and I know that you’d get a good turnout of players at it, but, equally, we don’t want to force the Bible down anybody’s throat.” All three players grew up in a culture that promotes Christianity from a young age. Their schooldays were punctuated by regimented religion in assembly and in the classroom. It was only later in life that they truly engaged with their Christianity.

Muller says: “Listen, I’m still a work in progress, I fail every single day, we all do, but I’m just trying to face that challenge every day, you’ve got to keep going through the good times and also the bad times, and your faith will sustain you.” Muller, Pienaar and Wannenburg speak warmly of the welcome they have received in Ulster. The players have taken the people to their hearts. Wannenburg says: “People here just get on with everything, like if it rains at home, we’ll be under the blankets moaning, here you’ll see everyone outside walking with their prams in pouring rain, I love the way people here find pleasure in the small things.”

At supporters’ club events, it’s not uncommon for one of the players to get asked about their faith and they relish the opportunity. All three players are popular fixtures at school assemblies across Northern Ireland. “We’re just rugby players, our talent has given us a vehicle to be able to engage with people,” says Pienaar.

Paddy McAllister, the young prop from Armagh grew up in Kenya for the early part of his childhood, raised by two parents who were missionaries based in Africa. His easy relationship with Africa and Ireland gives him an appreciation of his South African team-mates’ brand of Christianity, whilst also understanding the reserve that characterises many of his local team-mates when talking about their faith.

“In Northern Ireland I suppose we can be a bit more private about faith. Growing up in Africa, I learnt to be thankful for everything. I’ve seen things that I know nobody here has seen and maybe that makes me a bit different. Being a Christian within Ulster, I’m always conscious that I have a responsibility to be a role model. It’s the same for all of us. “But Andrew Trimble is really good and told me you can’t please everyone. For young guys like me and Nevin (Spence), we’re lucky with the support network we’ve got here amongst the Christian players.”

McAllister is an engaging 22-year-old who spends his spare time working in Belfast Zoo, building on a love of animals that was fostered in Africa. He speaks easily and fluently about his Christianity that has been inspired by his parents’ example in sharing their faith in hostile environments. In his short career, he has received injuries and disappointments like every other player in the Ulster squad, and credits his faith with helping him survive in professional rugby.

“I’m just happy I’ve got my Christianity, because professional rugby can be a tough place at times. The first lesson I learnt was that there was always going to be disappointments. But I’m not sure how to describe it, I’m not the most book smart of individuals at times, but I have this calmness I get with dealing with things. My Christianity doesn’t mean I’m soft or I’ll lose my competitive edge, give me a Christian rugby player who says he hasn’t thrown a punch and I’ll tell you he’s probably lying, it just means I feel I can deal with anything thrown at me.”

His close friend Nevin Spence is fresh from a routine visit to the physio. At 21, he has experienced the thrill of starting in the centre regularly last season for his boyhood team and the subsequent comedown of warming the bench sporadically this season. He is extremely friendly and proud of his Christian background, but doesn’t want this admission of faith to get him special treatment.

“Listen, I’m making as many mistakes as you or anybody in the street, I suppose I just have to hold up my hands about it. I’m not perfect, I don’t want to be put on a pedestal as I know my own limitations.” Like his team-mates, Spence grew up in a Christian home, but at school started to challenge the faith he had been brought up in.

“I don’t think it’s too unusual. I suppose I went off the rails, I don’t mean I was into drugs or anything like that, but I turned my back on Christianity, but something was always pulling me back.”

Spence still lives in rural Northern Ireland, in a small town where he goes to church twice a week and everybody knows his background. Yet, he is unwilling to give talks just yet. He stresses that this isn’t due to shame, but simply because he is still learning a lot about his faith himself. Spence never believed he could be a professional rugby player until late in school, and is delighted that he can be a Christian in his chosen profession.

“The Ulster team is a great place to be a Christian. It’s funny, Paul Marshall and I would help each other at training, if we catch each other swearing or whatever, it’s just good to know we’re looking out for each other. There’s a group of 30 lads here, and the banter won’t change amongst us, nor would I want it to. There’s no divide amongst the Christians and the non-Christians. For me the Bible is about actions speaking louder than words. I’ve just got to be careful my Mum doesn’t catch me swearing on TV again.”

In a country where religion has been the cause rather than the solution for many problems, this special group of Ulster rugby players are determined to keep using their own brand of muscular Christianity at Ravenhill as long as their careers endure.