by Dr Stuart Lange | 30 Mar , 2026 | About Christianity, Articles
Easter is an excellent time to prayerfully read again the powerful New Testament narratives(1) of Jesus’ suffering, death, and resurrection, to share them with others, and for preachers to preach them.
In these pivotal divine and human events, we see some core aspects of Christian faith, and the heart of the Good News: how God has offered humanity grace, forgiveness, life, transformation, and hope, and the future new heaven and earth.
JESUS’ SUFFERING AND DEATH
Precisely who was it who went to the Cross
Jesus of Nazareth was not just a uniquely good and compassionate person, a superb spiritual and moral teacher, and someone astonishingly full of the power of God. Jesus was and is the only Son of the living God, God-with-us, the divine Word made flesh. And it was He who hung upon the Cross.
Did Jesus deserve the horrible death he went through?
Not in any way. The Jewish religious authorities condemned him to death for acknowledging that he was the Son of God; but since Jesus was speaking the truth, his condemnation was wrong. Pilate the Roman procurator quickly realised Jesus was innocent, but gave way to mob pressure and sent Jesus off to a brutal, agonising public execution. Totally undeserved.
The guilty party
It wasn’t Jesus. It wasn’t just the Jewish and Roman authorities. The guilty party was all humanity: us wayward, rebellious, self-serving sinful human beings, alienated from God, and deserving God’s judgement. ‘There is none righteous, no, not one’, and ‘all have fallen short of the glory of God’ (Rom. 3:9, 23).
God was lovingly atoning for sinful humanity
The Cross demonstrates God’s immense love and grace toward humanity, and God’s profound longing to reconcile us to himself. In love the Father sent his Son, and in love the Son laid down his life. God in Christ paid the penalty which we ourselves deserve, so that – by faith in Him – we might be forgiven and restored to God. ’This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins’ (1 John 4:10). ‘We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all’ (Isaiah 53:6).
JESUS’ RESURRECTION
We can be very confident in the truth of Jesus’ resurrection
Why? Because of multiple attestation by many sources and witnesses, the undenied reality of the empty tomb, the appearance of the empty graveclothes, the reports of many eye-witness encounters with the risen Jesus, the phenomenal spiritual boldness and effectiveness of the early church, the extraordinary global spread of the Gospel, and our own ongoing experience of the Risen Lord.
The Resurrection of Jesus confirms who Jesus truly is
Jesus’ resurrection from the dead totally vindicated Jesus, and was God’s powerful, definitive declaration that Jesus is indeed the Son of God and Saviour of the world (e.g. Romans 1:4), and that all Jesus said is true.
The Resurrection confirms what Jesus achieved for us on the Cross
(e.g. Romans 4:25; 1 Cor.15:3,14, 20)
The Resurrection means that Jesus lives and reigns for ever, and we can live in fellowship with Him
(e.g. Matt. 28:20, 1 Cor.1:9, Gal. 2:20, Phil.3:10, John 14:19-20, 1 John 1:3)
The Resurrection means that believers in Jesus are raised to new spiritual life
(e.g. Ephesians 2:5-6)
The Resurrection means that believers in Jesus will also experience resurrection
(e.g. 1 Cor.15:20, 52; 2 Cor.4:14; Phil. 3:20-21)
The Resurrection signalled the defeat of various foes
Jesus’ resurrection was a defeat for sin, the powers of hell, and death, and signalled their complete defeat and destruction when Christ returns (1 Cor. 15: 24-28)
The Resurrection of Jesus gives us a living hope for the future
(e.g. 1 Pet. 1:3)
___
(1) Matt. 26-28, Mark 14-16, Luke 22- 50, John 18-21.
by Dr Stuart Lange | 5 Mar , 2026 | About Christianity, Articles, Christianity and Social & Moral Issues
Resisting the normalisation of killing
The ultimate source of every human life is God. Every human being is loved by God, and precious in his sight
In the sixth commandment, God tells us not to kill. In the New Zealand Parliament, however, a majority of MPs in the last Parliament decided it was okay to destroy an unborn baby (if the mother asks for that) and okay to kill terminally ill people (if the ill person asks for that).
Those women seeking abortion may feel they have no option, or may be under great pressure, or may be in a state of significant distress.
In the case of voluntary euthanasia, at least the person concerned requests an early death. In the case of abortion, the unborn baby does not give consent. No unborn baby ever asks to be “terminated”, or to miss out on living their life, with love and joy. No unborn baby ever asks to be clinically destroyed in the womb.
Abortion law “reform” in 2019 has led to a 37% increase the number of New Zealand abortions: in 2024 there were 17,785 abortions (about 50 every day).
Under the current legislation, if babies survive abortion (as about one per week does), they are denied medical care, and just put aside and left to die.
Many medical personnel and hospices who on conscience or other grounds do not want to have anything to with abortion or euthanasia find themselves under increasing pressure within the health sector.
Should we just accept all this, and move on? Should we adapt our beliefs, values and consciences to align with majority views, and the new legislative status quo? Should we decide that at this time nothing can be done, and just keep our values to ourselves?
Or should we continue to hold (and give peaceful, respectful, compassionate witness) to our biblical convictions that life is the sacred gift of God? Should we work and pray for such outcomes as much better (and less pro-abortion) education for young people about choices and options, less bias in government funding, strong support for mothers who choose against having an abortion, mandatory life-saving medical care for those babies which survive abortions, and robust rights of conscience for those medical staff and hospices who do not want to have any part in abortion or euthanasia?
Later this year we should vote for candidates who genuinely respect both the sanctity of human life and medical practitioners’ freedom of conscience, and who will seek possible ways to improve the current situation. Also, after the election, we must resist the inevitable attempts of some to liberalise the scope of the current euthanasia law.
Meanwhile, some readers in or around Auckland may want to join the National March for Life this Saturday, beginning at 1.00 p.m. at the bottom of Queen Street.
Also, praying about the war in the Middle East
Likewise, war is about killing, and war very often results in much loss of life, destruction, suffering and sadness, and sometimes evil behaviour occurs. In our sinful world, all governments are called by God to protect their people, restrain evil, and promote justice and righteousness, and wars can at times be difficult to avoid.
How might Christians pray about this particular conflict?
Here’s some suggestions…
- Pray for that the conflict will end in a genuine and lasting peace
- Pray for all those caught up in the conflict, especially children and civilians
- Pray for the small Christian minority in Iran, and in all Middle East countries
- Pray for a possible change of government in Iran, and freedom from tyranny
- Pray that at this time people in all these countries may turn to Christ
- Pray that the Lord’s will be done
by Dr Stuart Lange | 13 Feb , 2026 | Articles, Christianity in New Zealand
It’s a timely question, because this is an election year, and in the next while all parties will be choosing and ranking candidates.
We all have the privilege of voting, and who is in Parliament does help shape our country – for good or for ill.
Regardless of where MPs may sit in the political spectrum, and whether or not they are Christians, we need MPs who are discerning, honest, and respectful, who are not driven by extreme ideologies or vested interests, who are fair-minded and reasonable, who will help protect the environment, who have a love for people of all cultures, and who seek the wellbeing of all (not just some). We need those who understand moral and spiritual issues, who have the courage to think for themselves, and who will resist the pressures towards even more liberal policies in such areas as doctor-assisted suicide, abortion, drugs, marriage, and sexual and gender education. We also need MPs who genuinely respect people of faith, and who will better safeguard freedoms of conscience.
As for Christians, we always need Christian candidates and MPs who hold firmly to God’s truth, have the courage of their convictions, and conduct themselves with much Christian wisdom and grace. We need committed Christian believers across as many political parties as possible, shining the light of Christ in very contested contexts. We need Christians to be active in helping select candidates, and in helping formulate party policies. Pray for those dedicated Christians who are already Members of Parliament. Pray for more to join them, at this year’s election.
Some relevant scriptures:
– ‘Let your light shine before others, that they may see your good deeds and glorify your Father in heaven’ (Matt. 5:16)
– ‘Open your mouth, judge righteously, plead the cause of the poor and needy’ (Prov. 31:7-8)
– ‘Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect’ (1 Pet. 3:15)
– [Pray for] ‘all those in authority, that we may live peaceful and quiet lives in all godliness and holiness’ (1 Tim. 2:2)
– Dr Stuart Lange
P.S. For those considering the possible role of Christian political parties in the mix of this year’s election, among other things you may like to consider the analysis offered here by Bob McCoskrie.
by Dr Stuart Lange | 1 Feb , 2026 | Articles, Christianity in New Zealand
The background to the Treaty of Waitangi/Te Tiriti o Waitangi included a remarkable move of God among Māori, from the 1830s onward, with very large numbers embracing Christian faith, and the concern of some influential British humanitarian Christians that the British government should step up and protect Māori from the injustices and oppression of lawless and unregulated colonial settlement (which was already beginning, through the New Zealand Company, which had little or no regard for Māori wellbeing, and which was purchasing huge tracts of Māori land to sell to thousands of new settlers).
Understandably, many chiefs were extremely cautious about the proposed Treaty, and it only got over the line because of the reassurances given by missionaries, who were held in high regard by many Māori.
The English and Māori versions clearly reflect different cultural perspectives. But in both versions the Crown and the chiefs agreed to a British Governor (kawanatanga), to the retention of chiefly authority (tino rangatiratanga), lands and fisheries, and to Māori having the same rights and privileges as British citizens.
The Treaty was a civil agreement, not a sacred text as such. Nevertheless, some Māori (and others too) have seen it in covenantal terms, akin to some biblical covenants.
Tragically, under the weight of massive colonial immigration and settlement, the Treaty before long became widely disregarded and breached, especially regarding land, and Māori language and culture were increasingly marginalised.
In recent decades, the work of the Waitangi Tribunal to bring some redress, and the efforts of wider society to honour Māori as tangata whenua, are consistent with Christian principles of justice, reconciliation, and loving your neighbour as yourself.
With all the ferment that can sometimes take place around Treaty issues, it is important that Christians be guided not by politics and fear, but by the spirit of Jesus. Of all people, surely it should be Christians (whether Māori, Pākeha, Pasifika, Asian, or whatever) who are great examples of inter-cultural respect, friendship, and generosity. As James 3 says, “Peacemakers who sow in peace reap a harvest of righteousness”.
Whatever our culture, it remains critically important that Christians honour and worship God alone (Exodus 20:3; Isaiah 44:6, 45:18, 21-22).
Let us pray for a wonderful, God-sent renewal of vibrant Christian faith in this land – among Māori, Pākeha, and people of every culture.
by Dr Stuart Lange | 12 Dec , 2025 | About Christianity, Articles, Christianity in New Zealand
Whatever else happens in this Christmas season (and probably too much happens), the heart of what Christians celebrate at Christmas is some utterly extraordinary, magnificent news. Good News that has the power to transform individuals, families, societies, the world.
God sent his Son…
- to come near to us: the one true and living God who made this universe sent his only Son into the world, as God with us
to reveal to humanity what God is like: “the one and only Son, who is himself God and is in closest relationship with the Father, has made him known” (John 1:18)
- to offer eternal spiritual salvation: in love, God sent his Son so that we might be reconciled with God, and receive new spiritual life both in this life and forever
- to help us become more like him: loving God with all our heart, loving and forgiving others, showing love and mercy, being inwardly transformed, and knowing the peace and blessing of God
- so that we might proclaim, live, and help extend his Kingdom throughout the whole world
Whatever our circumstances this Christmas, may the love and peace of Jesus and the presence of the Holy Spirit fill our hearts.
Meri Kirihimete and arohanui
Happy Christmas!
The NZCN Team
by Dr Malcolm Falloon | 28 Nov , 2025 | About Christianity, Articles, Christianity in New Zealand
In America, it’s Thanksgiving Weekend, a traditional time to give thanks to God for his providential care and blessings over the previous year. Interestingly, here in New Zealand we’re happy to indulge the associated Black Friday and Cyber Monday sales, but a sense of thanksgiving to God is not usually part of that.
Scientists have long known that being thankful is good for both our mental and physical health. Whatever our circumstances, if we can find aspects of our life for which we are thankful, it lifts our eyes from our present difficulties to a more hopeful future. Cicero, the Roman orator, described a thankful heart as not only the greatest virtue, but “the parent of all the other virtues”: because, by practising thankfulness, we help foster other virtues such as humility, empathy, and gain a more balanced outlook on life.
But there is something missing in all that. While most people appreciate the benefit of cultivating gratitude in their lives; fewer are aware who they should be grateful to. The question is this: if gratitude is a sense of thanksgiving and joy that comes through the receiving of a gift, who is the Gift-giver? For Christians, the answer must ultimately be God and all that he has done for us in Christ: his sustaining providence and kindness, and his grace and mercy towards us sinners.
In our increasingly godless society, many people have cut the spiritual umbilical cord tying earth to heaven. They know they should be thankful to someone (or something?). But they are no longer able to point to God. Instead of gratitude, they cultivate a sense of self-importance and entitlement, and attribute good things happening to their own efforts luck, or the stars, the “universe”, or whatever.
Thanksgiving is central to the biblical understanding of what it means to worship God and confronts our society’s spiritual blindness and lostness. The Psalms repeatedly speak of coming into God’s presence with a sacrifice of thanksgiving (Psalm 50:14, 23; 95:2;100:4; 107:22; 116:17), while the Apostle Paul’s urges the Philippian Christians not to be anxious about anything but to include thanksgiving as they make their requests known God (Philippians 4:6).
I suggest that in our society’s godless, thankless, “me first!” culture, Christians openly and publicly offering thanksgiving to God – as the Lord of heaven and earth from whom all good things come – can be a prophetic, priestly, and indeed, a subversive Christian act. If so, what should New Zealand Christians be doing that we’re not currently doing?
