Friday, February 28, 2014
Think on the Cross
"Look to the cross, think of the cross, meditate on the cross, and then go and set your affections on the world if you can." -- J.C. Ryle
Thursday, February 27, 2014
Grace on the horizon
"Only when we turn away from looking at our sin to look at the face of God, to find his pardoning grace, do we begin to repent. Only by seeing that there is grace and forgiveness with him would we ever dare to repent and thus return to the fellowship and presence of the Father.… Only when grace appears on the horizon offering forgiveness will the sunshine of the love of God melt our hearts and draw us back to him."
— Sinclair Ferguson
"You Can Change"
(Wheaton, IL: Crossway, 2010), 49
— Sinclair Ferguson
"You Can Change"
(Wheaton, IL: Crossway, 2010), 49
Wednesday, February 26, 2014
Pascal on Presenting the Christian Faith
Tim Keller's very helpful article on Pascal's perspectives on presenting the Christian faith to unbelievers.
Tuesday, February 25, 2014
"Jesus and Tithing"
from Ray Ortlund, Jr.:
"Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others." Matthew 23:23
Jesus did not denounce scrupulous tithing. He denounced using tithing as a way of evading “the weightier matters of the law,” which demand real sacrifice. Indeed, the Lord says that tithing, even in small matters, is something not to be neglected.
The hypocrisy of the scribes and Pharisees lay in over-emphasizing easier forms of obedience while under-emphasizing harder forms of obedience. They hid their unbelief within a self-invented form of theological disproportion, making small things look big and big things look small. They seized upon opportunities to tithe, and they dismissed the crying needs for justice and mercy and faithfulness.
Jesus had quite a different sense of theological proportion. Here is how he saw it: “Justice and mercy and faithfulness — you ought to do these things! And while you’re at it, don’t neglect tithing.”
What Jesus was looking for from them, and what he looks for from us, is honest obedience in every area of life, however inconvenient. If our “obedience” amounts to doing good, biblical things that we would have done anyway, for our own reasons, then it isn’t obedience; it is coincidence. Obedience says Yes to God, by faith in Christ, no matter what his Word says, just because it is his Word speaking to us — but with special relish for the obviously more courageous things.
Tithing, then, is an obedient thing to do. But we should not think of it as heroic and sacrificial and impressive. Tithing is Obedience 101. It is entry-level discipleship. When we tithe, we should be thinking, “Well, this is for starters. And I grow from here.” So let’s tithe. But let’s also press boldly into the demanding questions of justice and mercy and faithfulness, trusting and obeying Jesus no matter what the cost.
-- Ray Ortlund, Jr.
"Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others." Matthew 23:23
Jesus did not denounce scrupulous tithing. He denounced using tithing as a way of evading “the weightier matters of the law,” which demand real sacrifice. Indeed, the Lord says that tithing, even in small matters, is something not to be neglected.
The hypocrisy of the scribes and Pharisees lay in over-emphasizing easier forms of obedience while under-emphasizing harder forms of obedience. They hid their unbelief within a self-invented form of theological disproportion, making small things look big and big things look small. They seized upon opportunities to tithe, and they dismissed the crying needs for justice and mercy and faithfulness.
Jesus had quite a different sense of theological proportion. Here is how he saw it: “Justice and mercy and faithfulness — you ought to do these things! And while you’re at it, don’t neglect tithing.”
What Jesus was looking for from them, and what he looks for from us, is honest obedience in every area of life, however inconvenient. If our “obedience” amounts to doing good, biblical things that we would have done anyway, for our own reasons, then it isn’t obedience; it is coincidence. Obedience says Yes to God, by faith in Christ, no matter what his Word says, just because it is his Word speaking to us — but with special relish for the obviously more courageous things.
Tithing, then, is an obedient thing to do. But we should not think of it as heroic and sacrificial and impressive. Tithing is Obedience 101. It is entry-level discipleship. When we tithe, we should be thinking, “Well, this is for starters. And I grow from here.” So let’s tithe. But let’s also press boldly into the demanding questions of justice and mercy and faithfulness, trusting and obeying Jesus no matter what the cost.
-- Ray Ortlund, Jr.
Monday, February 24, 2014
The Way God Works
“If God gives you a watch, are you honoring Him more by asking Him [directly] what time it is or by simply consulting the watch?” -- A. W. Tozer
(A good perspective to apply when it comes to seeking God's will in light of His giving us the Bible.)
(A good perspective to apply when it comes to seeking God's will in light of His giving us the Bible.)
Sunday, February 23, 2014
Saturday, February 22, 2014
George Washington on Religion As Essential to Society
Washington goes so far as to say that the nation's morality cannot be maintained without religion and, since morality is necessary in popularly elected governments, religious principle is vital in maintaining the popularly elected government of the United States (Wikipeida). He writes:
"Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism, who should labor to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens.
"The mere politician, equally with the pious man, ought to respect and to cherish them. A volume could not trace all their connections with private and public felicity. Let it simply be asked: Where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instruments of investigation in courts of justice ?
"And let us with caution indulge the supposition that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle."
-- George Washington, "Farewell Address" 1796
"Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism, who should labor to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens.
"The mere politician, equally with the pious man, ought to respect and to cherish them. A volume could not trace all their connections with private and public felicity. Let it simply be asked: Where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instruments of investigation in courts of justice ?
"And let us with caution indulge the supposition that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle."
-- George Washington, "Farewell Address" 1796
Friday, February 21, 2014
Your Religious Motivation: God or the World?
(via Kevin DeYoung)...
John Witherspoon warns his congregation about the danger of a fashionable worldliness content with the form of godliness devoid of power:
'I would address this reproof to those who are apparently more decent and regular; whom a sense of honor, or a desire of approbation of their fellow-creatures, preserves from grosser crimes, or whom perhaps natural conscience persuades to take up the outward and ordinary part of religion as a form. Many such persons are wedded to the world. Their thoughts are there, their delights are there, their hopes and expectations are only there.
'Bear with me, my brethren, in pressing this a little; and do not turn away, and refuse the charge. Worldliness is the reigning sin, and will be the eternal ruin of many persons of better rank, to whose conversation, a more liberal way of thinking, and a sense of decency, may give even an amiable appearance. I would beseech the attention of such persons to what shall now be said; not from any disrespect to their state and situation in civil life, God knows! but from fidelity to their souls. Consider, I pray you, the extreme danger of worldliness of mind. It is itself a great and aggravated sin, and is the parent of many others. It is a sin, where it has dominion, inconsistent with salvation. Here the words of the Lord Jesus: “He that loveth father or mother, son or daughter, more than me, is not worthy of me” (Matt. 10:37).
'There are some sorts of sinners on whom you would look with contempt or abhorrence; but you may possibly deceive yourselves. The strict and regular, but covetous Pharisees, little thought that the publicans and sinners were nearer the kingdom of heaven than themselves. I do not say this to extenuate sin of any kind, but to guard you against the power of delusion and self-deceit. I know that non but the Searcher of hearts can make a certain judgment of the degree of depravity in different characters; and therefore I do not so much urge the comparison for your condemnation, as caution you against relying upon it for your justification. The unalterable rule, taken both from the law and the gospel, is this: Which of the two has the supreme commanding interest in your affections, God or the world?'
-- "The Works of the Rev. John Witherspoon"
John Witherspoon warns his congregation about the danger of a fashionable worldliness content with the form of godliness devoid of power:
'I would address this reproof to those who are apparently more decent and regular; whom a sense of honor, or a desire of approbation of their fellow-creatures, preserves from grosser crimes, or whom perhaps natural conscience persuades to take up the outward and ordinary part of religion as a form. Many such persons are wedded to the world. Their thoughts are there, their delights are there, their hopes and expectations are only there.
'Bear with me, my brethren, in pressing this a little; and do not turn away, and refuse the charge. Worldliness is the reigning sin, and will be the eternal ruin of many persons of better rank, to whose conversation, a more liberal way of thinking, and a sense of decency, may give even an amiable appearance. I would beseech the attention of such persons to what shall now be said; not from any disrespect to their state and situation in civil life, God knows! but from fidelity to their souls. Consider, I pray you, the extreme danger of worldliness of mind. It is itself a great and aggravated sin, and is the parent of many others. It is a sin, where it has dominion, inconsistent with salvation. Here the words of the Lord Jesus: “He that loveth father or mother, son or daughter, more than me, is not worthy of me” (Matt. 10:37).
'There are some sorts of sinners on whom you would look with contempt or abhorrence; but you may possibly deceive yourselves. The strict and regular, but covetous Pharisees, little thought that the publicans and sinners were nearer the kingdom of heaven than themselves. I do not say this to extenuate sin of any kind, but to guard you against the power of delusion and self-deceit. I know that non but the Searcher of hearts can make a certain judgment of the degree of depravity in different characters; and therefore I do not so much urge the comparison for your condemnation, as caution you against relying upon it for your justification. The unalterable rule, taken both from the law and the gospel, is this: Which of the two has the supreme commanding interest in your affections, God or the world?'
-- "The Works of the Rev. John Witherspoon"
Thursday, February 20, 2014
Pagan Propitiation vs. Biblical Propitiation
Trevin Wax shares a very helpful summary from Fred Sanders on the crucial differences between a pagan understanding of propitiation and the essential Christian doctrine.
Wednesday, February 19, 2014
"Sin always aims at the utmost...."
"Sin aims always at the utmost; every time it rises up to tempt or entice, if it has its own way it will go out to the utmost sin in that kind. Every unclean thought or glance would be adultery if it could, every thought of unbelief would be atheism if allowed to develop. Every rise of lust, if it has its way reaches the height of villainy; it is like the grave that is never satisfied. The deceitfulness of sin is seen in that it is modest in its first proposals but when it prevails it hardens men's hearts, and brings them to ruin." -- John Owen
Tuesday, February 18, 2014
Keith Getty on Congregational Singing
Keith Getty:....
"My wife, Kristyn, and I recently returned from a tour where we had the privilege of sharing our music in cities across North America. As we do on our tours, we partnered with most of our concert sponsors to host a lunch and time of discussion with local pastors, worship leaders, and other church musicians.
"In each of those leadership events, I posed the question, “What are the things you ask yourself on Monday morning, in reviewing Sunday’s services?” Generally, the responses centered around production values, stylistic issues, people management, pleasing the pastor, or finishing the service on time. I do not recall that any one asked, “How did the congregation sing?”
"It seems curious that in a generation that has produced innumerable conferences, articles, blogs, and even university degree programs on “worship,” the topic of congregational singing hasn’t been raised more often. But even if we had been discussing congregational participation, would we know what goal we’re aiming to hit each week?
"I do not pretend to be qualified to write a theological treatise on this particular subject. Congregational singing is a holy act, and as I organize my thoughts, I hear my old pastor, Alistair Begg, reminding me that in our song worship, we have to be spiritually alive (dead people don’t sing), spiritually assisted (through the enabling of the Holy Spirit), and spiritually active (committed to daily walking with the Lord).
"I offer here some practical advice on strengthening our congregational singing, drawn from both our experience as musicians and also what we have seen and learned in our travels.
1. Begin with the pastor.
"Look at any congregation not engaged in worship through singing and the most consistent correlation is a senior pastor equally as disengaged. Ultimately the buck stops with him in congregational worship.
"Every pastor must be intimately involved in the language being placed in the congregation’s mouth, for that singing ultimately affects how they think, how they feel, how they pray, and how they live. The congregation should be treated as those who have been invited to a feast at the table of the King; don’t hand them junk food! C. S. Lewis believed singing completes our faith, explaining in his book Reflections on the Psalms, “I think we delight to praise what we enjoy because the praise not merely expresses but completes the enjoyment; it is its appointed consummation.” This is why I believe many of our pastoral heroes such as Martin Luther, Charles Spurgeon, J.C. Ryle, and Philip Schaaf produced hymn books in addition to preaching and teaching. Other leaders such as Horatius Bonar, Richard Baxter, and John Calvin wrote hymns themselves.
"Pastors not only have a duty to be involved in preparing for the time of congregational singing, they also have a responsibility to personally model and demonstrate the importance of it. We need pastors who constantly delight in their congregation’s singing and the musicians who serve them and who also joyfully and authentically participate themselves.
"Pastors, take up your duty in this act of worship called congregational singing. Worship leaders, pray for your pastor faithfully and do your part to develop a thriving relationship with him. The most influential worship leaders in history have almost always had close (though often tense) relationships with their pastors.
2. Sing great songs.
"If congregational singing is a holy act, and if we are what we sing, then we can’t be lazy in selecting songs. We must sing great songs—songs that artfully exult Christ with deeply meaningful lyrics and melodies we can’t wait to sing. Better to have a small repertoire of great songs (that you will sing well) than a catalog full of songs recycled for sentimental reasons or chased after because they are the “latest” thing.
"Writing or selecting great songs is not an exercise in lyrical propaganda or marketing. It is not merely laying scriptural truth alongside any melody. It is an art form that arrests our emotions and intellect in mysterious ways. Just as a master chef selects ingredients that are at the same time nutritious, aromatic, and flavorful, the selection of songs for congregational singing must excite at a number of levels.
"Great songs have stood the test of time. They have been passed on to us from our fathers, and we should pass them along to our children. Assemble any Christian group, and practically everyone can join you in singing “Amazing Grace” confidently and passionately. We’re drawn to sing great music, much like we’re drawn to stand in awe of a beautiful painting.
"There are great new songs—they breathe fresh air into our singing and help connect age-old truth with modern sounds. These are appropriate, too, though harder to find.
"Recently I invited two unbelieving friends to a Christian event. The artists on stage played songs with interesting lyrics but awful melodies. I asked my friends what they thought about the concert. “These people obviously don’t take their subject matter very seriously,” one friend replied. Now, I know for a fact this is not true. But art ultimately expresses life, and low-quality songs do not reflect spirited, serious believers.
3. Cultivate a congregation-centered priority in those who lead.
From the individual who leads music, to the worship teams standing up front, to those of us who follow as members of the congregation, it’s vital to build a culture where everyone realizes our corporate responsibility before God and to each other is to sing together. Throughout Scripture, the command to sing is given to God’s people more than 400 times. Ephesians 5:19 instructs believers to address one another in “psalms and hymns and spiritual songs.” Week after week, we are spiritually renewed, realigned, and sanctified by singing to the Lord and singing to each other as the body of Christ.
"Sadly, some of the churches with the newest facilities and most forward-thinking pastors are weakened substantially by lackluster congregational singing. It is an awful witness for outsiders to watch believers so disinterested in singing to their Creator and Redeemer.
"Many of our common challenges—the overly exuberant drummer, the diva-like background vocalist, the subversive choir member, or an unhealthy priority on performance—can be corrected when we teach and encourage those involved in our music to be excited about using their many rich and colorful gifts for the purpose of supporting the congregation. Every singer, instrumentalist, and choir member should share in facilitating the high calling of congregational singing.
4. Serve the congregation through musical excellence.
"Scripture often commands us to make music that is both good and excellent. For example, Psalm 33 tells to both “shout for joy in the Lord” and also play our instruments “skillfully” (verse 3). This instruction is consistent with our calling as believers to work heartily at whatever we do, as for the Lord and not men (Colossians 3:23). The music need not be complex or style-specific, but we must take seriously our role in such holy activity. This leadership requires people who are trained and well-prepared. As with all work that involves creativity (whether preaching, mothering, or running a business), we should constantly seek to be fresh, interesting, and connected with our congregations. Listen to new music, arrangements, and sounds. Examine our heritage of liturgies for insight to ordering the song service. Reach across the aisle, meeting with leaders from different churches and denominations to learn about their music selections.
In scoring for films, the composer and performers use all of their musical excellence in service of the story. In similar fashion, the singers and musicians should bring to bear their musical excellence in service of the congregation. There is no dichotomy between musical excellence and congregational worship provided the excellence is given in service of the congregation.
5. Manage the congregation’s repertoire intentionally.
"Having progressed in each of the areas above and putting them into regular practice in services, be intentional about what is sung and when. Don’t treat your library of congregational choices like selecting “shuffle” on you iPod. Instead, be intentional in ordering the service, heeding Eric Alexander’s caution that congregational praise begins with God and his glory, not man and his need. Ask why you are singing at a given point in the service, and be sure that the selection for that moment is appropriate. Also, learn from the rich heritage of liturgy and how it provides a pathway of ordering songs for a service.
"And finally . . .
Why not in 2014 begin the Monday morning review by asking, “How did the congregation sing?” and, “How can we help them do it better?” Starting here, we may find that the other questions begin to resolve themselves."
-- Keith Getty
"My wife, Kristyn, and I recently returned from a tour where we had the privilege of sharing our music in cities across North America. As we do on our tours, we partnered with most of our concert sponsors to host a lunch and time of discussion with local pastors, worship leaders, and other church musicians.
"In each of those leadership events, I posed the question, “What are the things you ask yourself on Monday morning, in reviewing Sunday’s services?” Generally, the responses centered around production values, stylistic issues, people management, pleasing the pastor, or finishing the service on time. I do not recall that any one asked, “How did the congregation sing?”
"It seems curious that in a generation that has produced innumerable conferences, articles, blogs, and even university degree programs on “worship,” the topic of congregational singing hasn’t been raised more often. But even if we had been discussing congregational participation, would we know what goal we’re aiming to hit each week?
"I do not pretend to be qualified to write a theological treatise on this particular subject. Congregational singing is a holy act, and as I organize my thoughts, I hear my old pastor, Alistair Begg, reminding me that in our song worship, we have to be spiritually alive (dead people don’t sing), spiritually assisted (through the enabling of the Holy Spirit), and spiritually active (committed to daily walking with the Lord).
"I offer here some practical advice on strengthening our congregational singing, drawn from both our experience as musicians and also what we have seen and learned in our travels.
1. Begin with the pastor.
"Look at any congregation not engaged in worship through singing and the most consistent correlation is a senior pastor equally as disengaged. Ultimately the buck stops with him in congregational worship.
"Every pastor must be intimately involved in the language being placed in the congregation’s mouth, for that singing ultimately affects how they think, how they feel, how they pray, and how they live. The congregation should be treated as those who have been invited to a feast at the table of the King; don’t hand them junk food! C. S. Lewis believed singing completes our faith, explaining in his book Reflections on the Psalms, “I think we delight to praise what we enjoy because the praise not merely expresses but completes the enjoyment; it is its appointed consummation.” This is why I believe many of our pastoral heroes such as Martin Luther, Charles Spurgeon, J.C. Ryle, and Philip Schaaf produced hymn books in addition to preaching and teaching. Other leaders such as Horatius Bonar, Richard Baxter, and John Calvin wrote hymns themselves.
"Pastors not only have a duty to be involved in preparing for the time of congregational singing, they also have a responsibility to personally model and demonstrate the importance of it. We need pastors who constantly delight in their congregation’s singing and the musicians who serve them and who also joyfully and authentically participate themselves.
"Pastors, take up your duty in this act of worship called congregational singing. Worship leaders, pray for your pastor faithfully and do your part to develop a thriving relationship with him. The most influential worship leaders in history have almost always had close (though often tense) relationships with their pastors.
2. Sing great songs.
"If congregational singing is a holy act, and if we are what we sing, then we can’t be lazy in selecting songs. We must sing great songs—songs that artfully exult Christ with deeply meaningful lyrics and melodies we can’t wait to sing. Better to have a small repertoire of great songs (that you will sing well) than a catalog full of songs recycled for sentimental reasons or chased after because they are the “latest” thing.
"Writing or selecting great songs is not an exercise in lyrical propaganda or marketing. It is not merely laying scriptural truth alongside any melody. It is an art form that arrests our emotions and intellect in mysterious ways. Just as a master chef selects ingredients that are at the same time nutritious, aromatic, and flavorful, the selection of songs for congregational singing must excite at a number of levels.
"Great songs have stood the test of time. They have been passed on to us from our fathers, and we should pass them along to our children. Assemble any Christian group, and practically everyone can join you in singing “Amazing Grace” confidently and passionately. We’re drawn to sing great music, much like we’re drawn to stand in awe of a beautiful painting.
"There are great new songs—they breathe fresh air into our singing and help connect age-old truth with modern sounds. These are appropriate, too, though harder to find.
"Recently I invited two unbelieving friends to a Christian event. The artists on stage played songs with interesting lyrics but awful melodies. I asked my friends what they thought about the concert. “These people obviously don’t take their subject matter very seriously,” one friend replied. Now, I know for a fact this is not true. But art ultimately expresses life, and low-quality songs do not reflect spirited, serious believers.
3. Cultivate a congregation-centered priority in those who lead.
From the individual who leads music, to the worship teams standing up front, to those of us who follow as members of the congregation, it’s vital to build a culture where everyone realizes our corporate responsibility before God and to each other is to sing together. Throughout Scripture, the command to sing is given to God’s people more than 400 times. Ephesians 5:19 instructs believers to address one another in “psalms and hymns and spiritual songs.” Week after week, we are spiritually renewed, realigned, and sanctified by singing to the Lord and singing to each other as the body of Christ.
"Sadly, some of the churches with the newest facilities and most forward-thinking pastors are weakened substantially by lackluster congregational singing. It is an awful witness for outsiders to watch believers so disinterested in singing to their Creator and Redeemer.
"Many of our common challenges—the overly exuberant drummer, the diva-like background vocalist, the subversive choir member, or an unhealthy priority on performance—can be corrected when we teach and encourage those involved in our music to be excited about using their many rich and colorful gifts for the purpose of supporting the congregation. Every singer, instrumentalist, and choir member should share in facilitating the high calling of congregational singing.
4. Serve the congregation through musical excellence.
"Scripture often commands us to make music that is both good and excellent. For example, Psalm 33 tells to both “shout for joy in the Lord” and also play our instruments “skillfully” (verse 3). This instruction is consistent with our calling as believers to work heartily at whatever we do, as for the Lord and not men (Colossians 3:23). The music need not be complex or style-specific, but we must take seriously our role in such holy activity. This leadership requires people who are trained and well-prepared. As with all work that involves creativity (whether preaching, mothering, or running a business), we should constantly seek to be fresh, interesting, and connected with our congregations. Listen to new music, arrangements, and sounds. Examine our heritage of liturgies for insight to ordering the song service. Reach across the aisle, meeting with leaders from different churches and denominations to learn about their music selections.
In scoring for films, the composer and performers use all of their musical excellence in service of the story. In similar fashion, the singers and musicians should bring to bear their musical excellence in service of the congregation. There is no dichotomy between musical excellence and congregational worship provided the excellence is given in service of the congregation.
5. Manage the congregation’s repertoire intentionally.
"Having progressed in each of the areas above and putting them into regular practice in services, be intentional about what is sung and when. Don’t treat your library of congregational choices like selecting “shuffle” on you iPod. Instead, be intentional in ordering the service, heeding Eric Alexander’s caution that congregational praise begins with God and his glory, not man and his need. Ask why you are singing at a given point in the service, and be sure that the selection for that moment is appropriate. Also, learn from the rich heritage of liturgy and how it provides a pathway of ordering songs for a service.
"And finally . . .
Why not in 2014 begin the Monday morning review by asking, “How did the congregation sing?” and, “How can we help them do it better?” Starting here, we may find that the other questions begin to resolve themselves."
-- Keith Getty
Monday, February 17, 2014
Sunday, February 16, 2014
Calvin on the mystery of God's sovereignty in relation to evil
It is “. . . a secret so much excelling the insight of the human mind that I am not ashamed to confess ignorance. Far be it from any of the faithful to be ashamed of ignorance of what the Lord withdraws into the glory of his inaccessible light.”
-- John Calvin, "Concerning the Eternal Predestination of God," translated by J. K. S. Reid (London, 1961), page 124.
-- John Calvin, "Concerning the Eternal Predestination of God," translated by J. K. S. Reid (London, 1961), page 124.
Saturday, February 15, 2014
If you belong to Christ, you belong to His Body
"By becoming a Christian, I belong to God and I belong to my brothers and sisters. It is not that I belong to God and then make a decision to join a local church. My being in Christ means being in Christ with those others who are in Christ. This is my identity. This is our identity. If the church is the body of Christ, then we should not live as disembodied Christians."
— Tim Chester and Steve Timmis
"Total Church"
(Wheaton, IL: Crossway, 2008), 41
— Tim Chester and Steve Timmis
"Total Church"
(Wheaton, IL: Crossway, 2008), 41
Friday, February 14, 2014
Counter-cultural wisdom from Rosaria Butterfield
Rosaria Butterfield:
"You Are What -- and How -- Your Read"
"I just returned from a well-known (and well-heeled) Christian college, where roughly 100 demonstrators gathered on the chapel steps to protest my address on the grounds that my testimony was dangerous. Later that day, I sat down with these beloved students, to listen, to learn, and to grieve. Homosexuality is a sin, but so is homophobia; the snarled composition of our own sin and the sin of others weighs heavily on us all. I came away from that meeting realizing—again—how decisively our reading practices shape our worldview. This may seem a quirky observation, but I know too well the world these students inhabit. I recall its contours and crevices, risks and perils, reading lists and hermeneutical allegiances. You see, I'm culpable. The blood is on my hands. The world of LGBTQ activism on college campuses is the world that I helped create. I was unfaltering in fidelity: the umbrella of equality stretching to embrace my lesbian identity, and the world that emerged from it held salvific potential. I bet my life on it, and I lost.
"When I started to read the Bible it was to critique it, embarking on a research project on the Religious Right and their hatred against queers, or, at the time, people like me. A neighbor and pastor, Ken Smith, became my friend. He executed the art of dying: turning over the pages of your heart in the shadow of Scripture, giving me a living testimony of the fruit of repentance. He was a good reader—thorough, broad, and committed. Ken taught me that repentance was done unto life, and that abandoning the religion of self-righteousness was step number one. The Holy Spirit equipped me to practice what Ken preached, and one day, my heart started to beat to the tempo of my Lord's heart. A supernatural imposition, to be sure, but it didn't stop there.
"I'd believed gender and sexuality were socially constructed and that I was the mistress of my own destiny and desire. Through the lens of experience, this was self-evident. I'd built my whole house on the foundation of "gender trouble" (the title of Judith Butler's book), and then stood by, helpless, as it burned to the ground. But the Bible was getting under my skin. Hours each day I poured over this text, arguing at first, then contemplating, and eventually surrendering. Three principles became insurmountable on my own terms: the trinitarian God's goodness, the trinitarian God's holiness, and the authority of Scripture. And then, Romans 1 nailed me to the cross: "claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man. . . . Therefore God gave them up in the lusts of their hearts . . . because they exchanged the truth about God for a lie. . . . For this reason God gave them up to dishonorable passions" (Rom. 1:22-26).
"Homosexuality, then, is not the unpardonable sin, I noticed. It is not the worst of all sins, not for God. It's listed here in the middle of the passage, as one of many parts of this journey that departs from recognizing God as our author. Homosexuality isn't causal, it's consequential. From God's point of view, homosexuality is an identity-rooted ethical outworking of a worldview transgression inherited by all through original sin. It's so original to the identity of she who bears it that it feels like it precedes you; and as a vestige of original sin, it does. We are born this way. But the bottom line hit me between the eyes: homosexuality, whether it feels natural or not, is a sin. God's challenge was clear: do I accept his verdict of my sin at the cross of Christ, or do I argue with him? Do I repent, even of a sin that doesn't feel like a sin but normal, not-bothering-another-soul kind of life, or do I take up Satan's question to Eve ("Did God really say?") and hurl it back in the face of God?
"I had taught, studied, read, and lived a different notion of homosexuality, and for the first time in my life, I wondered if I was wrong.
Three Unbiblical Points
"As I write and speak today, 14 years have elapsed since my queer activist days. I'm a new creature in Christ, and my testimony is still like iodine on starch. I'm sensitive to three unbiblical points of view Christian communities harbor when they address the issue of Christianity and homosexuality. Everywhere I go, I confront all three.
1. The Freudian position. This position states same-sex attraction is a morally neutral and fixed part of the personal makeup and identity of some, that some are "gay Christians" and others are not. It's true that temptation isn't sin (though what you do with it may be); but that doesn't give us biblical license to create an identity out of a temptation pattern. To do so is a recipe for disaster. This position comes directly from Sigmund Freud, who effectually replaced the soul with sexual identity as the singular defining characteristic of humanity. God wants our whole identities, not partitioned ones.
2. The revisionist heresy. This position declares that the Bible's witness against homosexuality, replete throughout the Old and New Testaments, results from misreadings, mistranslations, and misapplications, and that Scripture doesn't prohibit monogamous homosexual sexual relations, thereby embracing antinomianism and affirming gay marriage.
3. The reparative therapy heresy. This position contends a primary goal of Christianity is to resolve homosexuality through heterosexuality, thus failing to see that repentance and victory over sin are God's gifts and failing to remember that sons and daughters of the King can be full members of Christ's body and still struggle with sexual temptation. This heresy is a modern version of the prosperity gospel. Name it. Claim it. Pray the gay away.
"Indeed, if you only read modern (post 19th-century) texts, it would rightly seem these are three viable options, not heresies. But I beg to differ.
"Worldview matters. And if we don't reach back before the 19th century, back to the Bible itself, the Westminster divines, and the Puritans, we will limp along, defeated. Yes, the Holy Spirit gives you a heart of flesh and the mind to understand and love the Lord and his Word. But without good reading practices even this redeemed heart grows flabby, weak, shaky, and ill. You cannot lose your salvation, but you can lose everything else.
"Enter John Owen. Thomas Watson. Richard Baxter. Thomas Brooks. Jeremiah Burroughs. William Gurnall. The Puritans. They didn't live in a world more pure than ours, but they helped create one that valued biblical literacy. Owen's work on indwelling sin is the most liberating balm to someone who feels owned by sexual sin. You are what (and how) you read. J. C. Ryle said it takes the whole Bible to make a whole Christian. Why does sin lurk in the minds of believers as a law, demanding to be obeyed? How do we have victory if sin's tentacles go so deep, if Satan knows our names and addresses? We stand on the ordinary means of grace: Scripture reading, prayer, worship, and the sacraments. We embrace the covenant of church membership for real accountability and community, knowing that left to our own devices we'll either be led astray or become a danger to those we love most. We read our Bibles daily and in great chunks. We surround ourselves with a great cloud of witnesses who don't fall prey to the same worldview snares we and our post-19th century cohorts do.
"In short, we honor God with our reading diligence. We honor God with our reading sacrifice. If you watch two hours of TV and surf the internet for three, what would happen if you abandoned these habits for reading the Bible and the Puritans? For real. Could the best solution to the sin that enslaves us be just that simple and difficult all at the same time? We create Christian communities that are safe places to struggle because we know sin is also "lurking at [our] door." God tells us that sin's "desire is for you, but you shall have mastery over it" (Gen. 4:7). Sin isn't a matter of knowing better, it isn't (only) a series of bad choices—and if it were, we wouldn't need a Savior, just need a new app on our iPhone.
"We also take heart, remembering the identity of our soul and thus rejecting the Freudian ideal that sexual identity competes with the soul. And we encourage other image-bearers to reflect the Original in knowledge, righteousness, and holiness, not in the vapid reductionism that claims image-of-God theology means he loves you just way you are, just the way your sin manifests itself. Long hours traveling the road paved by Bible reading, theological study, and a solid grasp on hermeneutical fallacies gets you to a place where as sons and daughters of the King, people tempted in all manner of sin, we echo Owen: "The law grace writes in our hearts must answer to the law written in God's Word." We also take heart, remembering that God faithfully walks this journey with us, that victory over sin comes in two forms: liberty from it and humility regarding its stronghold. But it comes, truly, just as he will."
-- Rosaria Butterfield
* * * * *
"You Are What -- and How -- Your Read"
"I just returned from a well-known (and well-heeled) Christian college, where roughly 100 demonstrators gathered on the chapel steps to protest my address on the grounds that my testimony was dangerous. Later that day, I sat down with these beloved students, to listen, to learn, and to grieve. Homosexuality is a sin, but so is homophobia; the snarled composition of our own sin and the sin of others weighs heavily on us all. I came away from that meeting realizing—again—how decisively our reading practices shape our worldview. This may seem a quirky observation, but I know too well the world these students inhabit. I recall its contours and crevices, risks and perils, reading lists and hermeneutical allegiances. You see, I'm culpable. The blood is on my hands. The world of LGBTQ activism on college campuses is the world that I helped create. I was unfaltering in fidelity: the umbrella of equality stretching to embrace my lesbian identity, and the world that emerged from it held salvific potential. I bet my life on it, and I lost.
"When I started to read the Bible it was to critique it, embarking on a research project on the Religious Right and their hatred against queers, or, at the time, people like me. A neighbor and pastor, Ken Smith, became my friend. He executed the art of dying: turning over the pages of your heart in the shadow of Scripture, giving me a living testimony of the fruit of repentance. He was a good reader—thorough, broad, and committed. Ken taught me that repentance was done unto life, and that abandoning the religion of self-righteousness was step number one. The Holy Spirit equipped me to practice what Ken preached, and one day, my heart started to beat to the tempo of my Lord's heart. A supernatural imposition, to be sure, but it didn't stop there.
"I'd believed gender and sexuality were socially constructed and that I was the mistress of my own destiny and desire. Through the lens of experience, this was self-evident. I'd built my whole house on the foundation of "gender trouble" (the title of Judith Butler's book), and then stood by, helpless, as it burned to the ground. But the Bible was getting under my skin. Hours each day I poured over this text, arguing at first, then contemplating, and eventually surrendering. Three principles became insurmountable on my own terms: the trinitarian God's goodness, the trinitarian God's holiness, and the authority of Scripture. And then, Romans 1 nailed me to the cross: "claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man. . . . Therefore God gave them up in the lusts of their hearts . . . because they exchanged the truth about God for a lie. . . . For this reason God gave them up to dishonorable passions" (Rom. 1:22-26).
"Homosexuality, then, is not the unpardonable sin, I noticed. It is not the worst of all sins, not for God. It's listed here in the middle of the passage, as one of many parts of this journey that departs from recognizing God as our author. Homosexuality isn't causal, it's consequential. From God's point of view, homosexuality is an identity-rooted ethical outworking of a worldview transgression inherited by all through original sin. It's so original to the identity of she who bears it that it feels like it precedes you; and as a vestige of original sin, it does. We are born this way. But the bottom line hit me between the eyes: homosexuality, whether it feels natural or not, is a sin. God's challenge was clear: do I accept his verdict of my sin at the cross of Christ, or do I argue with him? Do I repent, even of a sin that doesn't feel like a sin but normal, not-bothering-another-soul kind of life, or do I take up Satan's question to Eve ("Did God really say?") and hurl it back in the face of God?
"I had taught, studied, read, and lived a different notion of homosexuality, and for the first time in my life, I wondered if I was wrong.
Three Unbiblical Points
"As I write and speak today, 14 years have elapsed since my queer activist days. I'm a new creature in Christ, and my testimony is still like iodine on starch. I'm sensitive to three unbiblical points of view Christian communities harbor when they address the issue of Christianity and homosexuality. Everywhere I go, I confront all three.
1. The Freudian position. This position states same-sex attraction is a morally neutral and fixed part of the personal makeup and identity of some, that some are "gay Christians" and others are not. It's true that temptation isn't sin (though what you do with it may be); but that doesn't give us biblical license to create an identity out of a temptation pattern. To do so is a recipe for disaster. This position comes directly from Sigmund Freud, who effectually replaced the soul with sexual identity as the singular defining characteristic of humanity. God wants our whole identities, not partitioned ones.
2. The revisionist heresy. This position declares that the Bible's witness against homosexuality, replete throughout the Old and New Testaments, results from misreadings, mistranslations, and misapplications, and that Scripture doesn't prohibit monogamous homosexual sexual relations, thereby embracing antinomianism and affirming gay marriage.
3. The reparative therapy heresy. This position contends a primary goal of Christianity is to resolve homosexuality through heterosexuality, thus failing to see that repentance and victory over sin are God's gifts and failing to remember that sons and daughters of the King can be full members of Christ's body and still struggle with sexual temptation. This heresy is a modern version of the prosperity gospel. Name it. Claim it. Pray the gay away.
"Indeed, if you only read modern (post 19th-century) texts, it would rightly seem these are three viable options, not heresies. But I beg to differ.
"Worldview matters. And if we don't reach back before the 19th century, back to the Bible itself, the Westminster divines, and the Puritans, we will limp along, defeated. Yes, the Holy Spirit gives you a heart of flesh and the mind to understand and love the Lord and his Word. But without good reading practices even this redeemed heart grows flabby, weak, shaky, and ill. You cannot lose your salvation, but you can lose everything else.
"Enter John Owen. Thomas Watson. Richard Baxter. Thomas Brooks. Jeremiah Burroughs. William Gurnall. The Puritans. They didn't live in a world more pure than ours, but they helped create one that valued biblical literacy. Owen's work on indwelling sin is the most liberating balm to someone who feels owned by sexual sin. You are what (and how) you read. J. C. Ryle said it takes the whole Bible to make a whole Christian. Why does sin lurk in the minds of believers as a law, demanding to be obeyed? How do we have victory if sin's tentacles go so deep, if Satan knows our names and addresses? We stand on the ordinary means of grace: Scripture reading, prayer, worship, and the sacraments. We embrace the covenant of church membership for real accountability and community, knowing that left to our own devices we'll either be led astray or become a danger to those we love most. We read our Bibles daily and in great chunks. We surround ourselves with a great cloud of witnesses who don't fall prey to the same worldview snares we and our post-19th century cohorts do.
"In short, we honor God with our reading diligence. We honor God with our reading sacrifice. If you watch two hours of TV and surf the internet for three, what would happen if you abandoned these habits for reading the Bible and the Puritans? For real. Could the best solution to the sin that enslaves us be just that simple and difficult all at the same time? We create Christian communities that are safe places to struggle because we know sin is also "lurking at [our] door." God tells us that sin's "desire is for you, but you shall have mastery over it" (Gen. 4:7). Sin isn't a matter of knowing better, it isn't (only) a series of bad choices—and if it were, we wouldn't need a Savior, just need a new app on our iPhone.
"We also take heart, remembering the identity of our soul and thus rejecting the Freudian ideal that sexual identity competes with the soul. And we encourage other image-bearers to reflect the Original in knowledge, righteousness, and holiness, not in the vapid reductionism that claims image-of-God theology means he loves you just way you are, just the way your sin manifests itself. Long hours traveling the road paved by Bible reading, theological study, and a solid grasp on hermeneutical fallacies gets you to a place where as sons and daughters of the King, people tempted in all manner of sin, we echo Owen: "The law grace writes in our hearts must answer to the law written in God's Word." We also take heart, remembering that God faithfully walks this journey with us, that victory over sin comes in two forms: liberty from it and humility regarding its stronghold. But it comes, truly, just as he will."
-- Rosaria Butterfield
* * * * *
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