Historical Christianity

Anger management

2006-07-06T04:44:00.000-07:00

We all become angry, but is every instance sin? Paul wrote “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil (Eph.4:26-27).” From this verse and also verse thirty-one it is obvious that the idea of sin in the Church created hostility. The anger spoken of in verse twenty-six had become “bitterness and wrath and anger and clamor and slander…[and] malice (v.31).” An ugly environment, to say the least. If we do not check the inner attitudes of our hearts they will manifest themselves outwardly. Indeed, Jesus taught that “what comes out of the mouth proceeds from the heart, and this defiles a person. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander (Matt.15:18-19).” We know this to be true in our own daily experience.

A specific response of the heart that must be checked is anger. But, once again we must ask, is anger ever permissible? The Bible teaches us that God becomes angry—at sin and evil (e.g. Ps.7:11-13). So then, since we bear the imago dei, it seems to follow that anger which mirrors His is justified. Anger is sinful, however, when it arises because of selfish reasons. For instance, most would agree that it is right to become angry when someone uses the Lord’s name vainly. But anger is also justified when a person wrongly accuses you and slanders your name. Both are sinful. On the contrary, it is not right to become angry when your husband forgets to take out the trash. Likewise, anger is not justified when you are upset at a slower car as you try to make it to work. Anger that is just is directed at sin; unjust anger is the product of selfish ambition.

What Paul teaches in this text, though, is that even just anger can become sin. Calvin comments, “We feel every day how impossible, or, at least, how difficult it is to cure long-continued hatred. What is the cause of this, but that, instead of resisting the devil, we yield up to him the possession of our heart? Before the poison of hatred has found its way into the heart, anger must be thoroughly dislodged.” Rightly directed anger, then, is not necessarily sinful; however, all anger must be dealt with quickly before it becomes a sinful response. For example, if someone wrongly accuses me I may become angry at their unfair words. I cannot, however, remain angry for that would give the devil opportunity to encourage “bitterness and wrath and clamor and slander…” Paul’s point is that even anger that is justified should never be allowed to fester. John MacArthur notes that “In any case of anger, whether legitimate or not, if it is courted, “advantage [will] be taken of us by Satan (2Cor.2:11),” and he will feed our anger with self-pity, pride, self-righteousness, vengeance, defense of our rights, and every other sort of selfish sin and violation of God’s holy will.” According to this Ephesians text, anger should be a temporary reaction rather than a settled attitude.

Cultivating the inner life

2006-07-04T03:34:00.000-07:00

"If the cultivation of the inner life is the secret of consistent Christian living, it is surely time that we in the Church paid more attention to it. For it is apparent to all right-thinking people that there is a lack of depth and reality about the lives of Christians today. We are in too frequent fellowship with outward things. There is little about our lives which lifts men's thoughts to God and make them take 'knowledge of us that we have been with Jesus.' Our lives are not God-centered; they are not Christ-centered. We allow other things to usurp that place and so we miss the real blessing (John J. Murray, in an Introduction to The Life and Diary of Andrew Bonar)."

Murray's analysis speaks to our generation more so than his own. The "lack of depth" in Christians today can certainly be traced to "too frequent fellowship with outward things." This, it would seem, is but a symptom of a much deeper problem. The true source of shallowness is biblical illiteracy. This becomes evident as soon as one enters today's Christian bookstore. In the average store theology texts are not put on display, but rather hidden out of sight. The great historical works of giants such as Spurgeon and Edwards are relegated to a "classics" section located somewhere near the church supplies. Why? Because they are not what people want to read. And the sad thing is that if Christians do find these theological needles in the haystack most cannot endure them. Simply stated, we prefer the shallow things because we have not been taught to swim in the deep end. The result is spiritual immaturity (Heb.5:11-14).

The burden for this contentment with spiritual immaturity falls squarely upon the shoulders of the pastor. He must teach the children of God how to think theologically, how to study the Scriptures, and how to detect the many doctrinal errors that abound today. "All Scripture is breathed out by God and is profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work (2Tim.3:16-17)." It is the man of God, however, who has been entrusted with delivering this word to God's people (Jn.21:15-17; 1Tim.1:3; 3:2; 4:6, 11-16; 2Tim.4:2; Titus1:9; 2:1). How can they be hungry for that which they have never tasted?

Do not neglect your wife's soul

2006-06-20T08:36:00.000-07:00

“Husbands, love your wives, as Christ loved the church and gave Himself up for her, that He might sanctify her, having cleansed her by the washing of water with the word…(Eph.5:25).” Husbands would do well to rightly understand this as a command. There are no conditions attached to it; no if-then clauses. Paul simply declares here that it is the obligation of every husband to love his wife. Not only when she meets his needs or loves him in return, but always. The first question that springs into our minds is, "how can this be done?" But, a more appropriate question would be: “What can a husband give his wife that would be considered in the same league as Christ’s love for the church?” The answer is clearly presented by Paul, who teaches us that such love is concerned for the soul: “that He might sanctify her…” A husband will love his wife most when he seeks her spiritual maturity and personal holiness.

Paul spells out Christ’s goal for the church with three phrases: “that He might sanctify her,” “that He might present her to Himself in splendor...,” and “that she should be holy and blameless.” Christ’s death on behalf of the church was to make her holy. This love of Christ for His church is given as a model for a husband's love for his wife. Husbands, your biblical goal for your wife is that she would continually grow in holiness--that she would become more like Christ. What does she benefit if she becomes a better cook, improves her physical appearance, or changes in any other manner that does not affect her soul for godliness? Of course, these things are not bad in and of themselves, but they do little to promote personal holiness.

In an excellent piece by Richard Baxter entitled The Mutual Duties of Husbands and Wives Toward Each Other we read, "One of the most important duties of a husband to his wife and a wife to her husband is to carefully, skillfully, and diligently help each other in the knowledge and worship, and obedience of God that they might be saved and grow in their Christian Life...This is not love, when you neglect each other's soul..." Among the many profitable applications he offers is one concerning marital communication. "Take every opportunity which your nearness provides to be speaking seriously to each other about the matters of God, and your salvation. Discussing those things of this world no more than required. And then talk together of the state and duty of your souls towards God, and of your hopes of heaven, as those that take these for their greatest business. And don't speak lightly, or unreverently, or in a rude and disputing manner; but with gravity and sobriety, as those that are discussing the most important things in the whole world."

Such love would go a long way towards repairing many Christian marriages. The Puritans had it right in identifying the husband and father as the pastor of his family. In view of Paul's instruction, let us take up the staff and be actively involved in shepherding our wife's soul.

How do I love thee?

2006-06-05T10:17:00.000-07:00

While pastoring at Dedham, English Puritan John Rogers wrote, "The unregenerate cannot love their neighbors. For a while they are kind to their bodies, yet they have no love for their souls--and is this worthy to be called love?" He then provided an example. "Carnal parents that pamper their children's bodies and store great portions for them but let their souls welter in sin and die and perish for want of instruction, admonition, prayer, and holy example--is this to be called love (A Treatise of Love)?" Since the unregenerated soul has no concern for that which is spiritual it is impossible for them to scratch the surface of true love, which is defined by God. "God is love, and whoever abides in love abides in God and God abides in him (1Jn.4:16)."

There is a necessary connection between regeneration and true love. The apostle John explains, "love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent His only Son into the world, so that we might live through Him. In this is love, not that we have loved God but that He loved us and sent His Son to be the propitiation for our sins (1Jn.4:7-10)." True love is cross-focused. Roger's point is simple: how can we say that we love and yet not care for the soul?

Our glorious walk

2006-05-30T06:19:00.000-07:00

English Puritan Jeremiah Burroughs wrote, "You must walk and live so that by your walking you may draw others to be in love with the fellowship of Christ. God has made it to be glorious, so that you would show the glory of it to others...The lives of men convince more strongly than their words." Paul commended the Thessalonians for their walk. "For not only has the word of the Lord sounded forth from you in Macedonia and in Achaia, but your faith in God has gone forth everywhere, so that we need not say anything. For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God...(1Thess.1:8-9; Eph.4:1; Matt.5:16)." Burroughs continues with, "Oh what a blessed thing it would be if we could by our lives convince others that we are the plants of the Lord's own planting!..Let the name of God be precious to you."

Brothers, we are not Gentiles!

2006-05-26T09:03:00.000-07:00

Paul utilized strong language when writing to the church at Ephesus. "Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds (Eph.4:17)." Of course, by "Gentiles" he meant the unbelievers. In other words, (to borrow Piper's terminology) "brothers, we are not Gentiles," i.e. unbelievers. Surely we would agree. But notice that Paul's rebuke didn't deal with any statement of faith, but rather with their lifestyle. This is why he begins verse 25 with "therefore, having put away falsehood." He wanted to contrast the Gentile behavior with Christ's church. In fact, a large part of his rebuke to them concerned the way in which they spoke to one another. For example, "Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear (Eph.4:29)." Anyone can sign-off on an article of faith, but the world judges us by the way we relate to one another. This is precisely what Jesus told His disciples: "By this all people will know that you are My disciples, if you have love for one another (Jn.13:35)."

Let's be honest: words have meaning; they also have power. Christians, of all people, should be more keenly aware of the power of words because Scripture speaks so much about it. Words can devastate, encourage, pierce, guide, instruct, and tear down. The evolution of the blogosphere has presented a new arena in which the timeless truths of Scripture must be tested. However, it has become apparent that in order to attract attention in this cyberspace forum the blogger must be provocative. A survey of SBC bloggers readily testifies to this reality. In seeking to promote truth (and I do believe many are sincere) the church's testimony is being "taken to the woodshed." I have no doubt that what we read in our blogs is but a sampling of what is in our heart (Matt.15:18-20). How can this happen? Do we believe that the internet rules of engagement are supra-Scripture?

During a recent lecture series, Al Mohler noted that "one of the biggest challenges right now in terms of urgency is blogging...The good news is that most of it is simply stupid and silly. Does anyone really care that this person likes Snickers better than Milky Way, or what they had for breakfast this morning, etc? That's probably 80 percent of what is out there. The bad news is the other 20 percent." To be fair, Mohler was speaking about training children to interact with pop culture. The "other 20 percent" that he spoke of focused upon youth groups and under-aged children; however, he draws out an important point that demands the attention of all bloggers. It is this: there is a significant number of bloggers who are having a significant impact upon our culture. That 20 percent is not composed solely of kids, but adults as well. And a large voice in the blogging community is Christian. This small number of Christian bloggers is impacting the Bride in ways are unclear at present.

In light of this, it is absolutely necessary for each Christian blogger to examine his or her heart, asking this one question: is what I am writing glorifying God or myself? Or, to put it in the words of Richard Baxter: am I "publishing His glory" or my own? There is but one corrective to this malady: Just as in every other area of life, we must submit to the Scriptures and allow God to dictate what we think, say and, yes, blog. Woe to the church if we do not. There is a great a need for theology to dictate blogging methodology. Meanwhile, the world casts their vote.

education v. revelation

2006-05-25T08:12:00.000-07:00

Thinking rightly about God is necessary for salvation. Paul offered a contrast between the life of the unbeliever and believer in Ephesians 4:17-20, using the term "Gentiles" to refer to unbelievers. What is interesting is that he characterizes their lifestyles and behavior as a result of "the futility of their minds." The Greek word translated "futility" speaks of something that never succeeds. He adds to this assessment by saying that "they are darkened in their understanding" and ignorant. No matter how great a thinker is or impressive an intellect they have, the unbeliever is intellectually depraved. In the words of D.A. Carson, "Where you have highly educated thinkers, you have highly educated sinners." Education will never bring about salvation. English Puritan Joseph Caryl wrote, "Education cannot make the heart pure; it must be revelation which makes the heart pure. Good education may change the life and conversation...It may change a man's course, but it cannot change his nature; that is done by regeneration."

The condition of the unbeliever is presented clearly in God's own assessment. "The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually (Gen.6:5; cf.Rom.1:28; 8:7; 1Cor.2:14; Titus 1:15; 2Tim.3:8)." But it is not that the unbeliever is incapable of thought, nor even thinking about God. The problem is that their thoughts are solidly grounded in self. Thus, all their problems, hopes, desires, and even thoughts about God are mired in a never-ending cycle of self-centered thinking. If they will ever escape this cycle their minds must be acted upon by God. He must intervene. This is what occurred in the Ephesian Christians: "But that is not the way you learned Christ!" (i.e. salvation). In other words, learning Christ is not the product of futile thinking. If someone will be saved, they must learn about Christ; they must hear and understand the gospel. "When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart (Matt.13:19;cf.v.23)."

The most important task of the preacher is to explain the gospel from the Scriptures. We must agree with Paul, who desired God to "open to us a door for the word, to declare the mystery of Christ...that I may make it clear, which is how I ought to speak (Col.4:3-4)."

Unleashing the Word

2006-05-18T19:27:00.000-07:00

April 18, 1521. Martin Luther stood before the emperor and made the following pronouncement: "Since your Imperial Majesty and Lordships demand a simple answer I will do so without horns or teeth as follows: Unless I am convicted by the testimony of Scripture or by evident reason - for I trust neither in popes nor in councils alone, since it is obvious that they have often erred and contradicted themselves - I am convicted by the Scripture which I have mentioned and my conscience is captive by the Word of God. Therefore I cannot and will not recant, since it is difficult, unprofitable and dangerous indeed to do anything against one's conscience. God help me. Amen." When the word of God was rightly understood and proclaimed, it was unleashed, causing the Reformation to become an unstoppable juggernaut.

Still today the word must remain central to everything the church does. God has made it essential for true church growth. Paul teaches that He gave pastors and teachers "for building up the body of Christ until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ (Eph.4:11-16)." Scripture teaches us two important things about church growth here. First, that the church is built up by the ministry of the Word. This is accomplished when it is proclaimed externally (by the church) and applied internally (by the Spirit). Second, that success is defined by spiritual maturity--a unity of the faith and knowledge of Christ. The true measuring stick for growth is not numerical but internal. Attracting crowds does nothing for the kingdom of God unless it results in true disciples. When the Word is preached and taught, the Spirit of God applies it to the heart (Jn.14:26; 15:26; 16:8,14; 1Cor.2:9-12; Heb.4:12-13). Apart from the internal work of the Spirit, there is simply no other way of spiritual growth: in numbers or in maturity. Only God causes real growth (1Cor.3:6-7) and He has decided how this will occur: through the ministry of His word. It is through His word that God saves (Acts2:37; (Rom.10:14-17; 1Thess.2:13; James 1:21; 1Pe.1:23,25) and sanctifies (2Tim.3:16-17; 2Cor.3:18). He has not left us with another way to grow or build His church. This is the biblical definition of church growth.

The DaVinci Code: enough already

2006-05-16T18:59:00.000-07:00

There is much ado about The DaVinci Code, but just let me say--even before the movie hits theaters--that "I've had enough." This national best-seller and soon-to-be summer blockbuster has been countered by a seemingly endless line of Christians who attempt to "Crack the DaVinci Code." But let's forget about the complex story for a moment, and try to understand the simple underlying presupposition of the book: Scripture is not trustworthy. Churches across the nation will be (and in fact already are) conducting small group studies and listening to sermon series on the fabrications of this book. The proper question is not being asked, however. Rather than asking, "Is Dan Brown right?" we should be asking "Who would be easily convinced that Scripture is not trustworthy?" Before you say, "My lost co-workers," let's remember that the unbelieving world never accepted Scripture as authoritative to begin with. Instead, wouldn't it be more likely that it is the unstable Christian community that doesn't know what to believe? Those who are being "tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes (Eph.4:14)" are the ones wondering whether to believe God's word or not. Yes, I believe that it is the unstable church that is lining Mr. Brown's pockets.

If this is true--or even if it is not--the surest remedy is not to provide talking points or even a defence of the faith. Christians don't need to know more about the Da Vinci Code; our greatest need is to be "rooted and built up in Him and established in the faith (Col.2:7)." Then we will be able to "see to it that no one takes [us] captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ (v.8)." God has told us clearly in His word that "we all, with unveiled face, beholding the glory of the Lord [i.e.understanding and meditating upon His matchless character and infinite worth] are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit (2Cor.3:18)." The church desperately needs biblical instruction on the greatness and splendor of her God.

Calvin argues similarly that "As the contrivances of men have...an appearance of wisdom, the minds of the pious ought to be preoccupied with this persuasion -- that the knowledge of Christ is of itself amply sufficient. And, unquestionably, this is the key that can close the door against all base errors. For what is the reason why mankind have involved themselves in so many wicked opinions, in so many idolatries, in so many foolish speculations, but this -- that, despising the simplicity of the gospel, they have ventured to aspire higher (Commentary on Colossians)." Scripture must inform both our theology and methodology. Woe to the church that allows the world to supplant the role of Scripture. There is no substitute for sound doctrinal teaching and preaching on Sunday morning, but there are serious consequences where it is lacking.

Margaret Baxter

2006-05-14T19:19:00.000-07:00

Of his wife Margaret, Puritan Richard Baxter wrote, "It is a mercy to have a friend, that loveth you entirely, and is as true to you as yourself, to whom you may open your mind and communicate your affairs, and who would be ready to strengthen you, and divide the cares of your affairs and family with you, and help you to bear your burdens, and comfort you in your sorrows, and be the daily companion of your lives, and partaker of your joys and sorrows...[and] so near a friend to be a helper to your soul; to join with you in prayer and other holy exercises; to watch over you and tell you of your sins and dangers, and to stir up in you the grace of God, and remember you of the life to come, and cheerfully accompany you in the ways of holiness."

For most of us, this insight into a Puritan marriage is startling. Not because of the content, but rather because of the subjects: Puritans! Could such spiritual kill joys truly love in such a way? The famous words of H.L. Mencken ring in our ears whenever most think about these 16-17th century reformers: "Puritanism is the haunting fear that someone, somewhere, may be happy." Such stereotypes are sorely placed and blindly accepted. The truth is that Puritan husbands did love their wives because they were submitted to the Scriptures. They took seriously Paul's exhortation to "love your wives as Christ has loved the church (Eph.5:25)."

Furthermore, Baxter's praise of his wife reveals a biblical understanding of submission. For most in our society, the idea of a wife who submits to her husband is archaic at best and abusive at worst. For many submission translates into obedience; this is wrongheaded and dangerous. A closer examination of the biblical text easily reveals this. The Greek word translated “submit” is hupotasso. It means literally “to arrange under” and has to do with order. In this case, Paul uses the middle voice which indicates that it is not something done to the wives, but rather something they do to themselves. In other words, it is not the husband’s place to force his wife into submission. That is something the wife does from obedience to the Lord, not her husband. Hupotasso does not mean obedience; there is another word for that and Paul uses it a few verses later. In 6:1 Paul commands children to “obey” (hupokoō). The relationship between husband and wife is unlike the one of parent and child.

Submission is neither an issue of superiority, a license for abuse, a means of suppression, nor does it signal defeat. It has everything to do with God’s original design for the family and nothing to do with personhood. Wives are not called upon to submit because they are less than their husbands. Surely this is reflected in Baxter's commendation of a wife "to join with you in prayer and other holy exercises; to watch over you and tell you of your sins and dangers, and to stir up in you the grace of God." Wives submit because he is her designated head.

The instruction to submit cannot mean that a wife surrenders her thoughts, input, or any attempt to influence her husband. He did not marry a servant; he married someone created in the image of God—just like himself. He married someone who can think, just like himself. There is nothing about being male that automatically makes husbands right all the time. Someone has said that a good way to understand a wife’s submission to her husband is this: refuse the urge to control or manipulate. In other words, communicate with your husband; pray with and for him; discuss everything with him; give him your input; even seek to influence him when you know he’s wrong; but ultimately let him lead. In the final analysis, he needs to know that when he leads, his wife will follow.

Baxter's words are very instructive for they communicate insight into a wife's role better than most do today. Margaret was a "helper to [his] soul." He said of her, "[she is] the meetest helper I could have had in the world."

Serving for God's glory

2006-05-11T12:55:00.000-07:00

Paul proclaimed to the Athenian Philosophical Society that "The God who made the world and everything in it...is [not] served by human hands, as though He needed anything, since He Himself gives to all mankind life and breath and everything (Acts 17:24-25)." Why then does the New Testament speak so often about serving God (esp. Eph.2:10)? Scripture provides us with a few motivating reasons, such as the growth of the church, edification of other believers, and simple obedience. There is, however, a more encompassing answer: so that He will be glorified. Peter writes, "As each has received a gift, use it to serve one another, as good stewards of God's varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies, in order that in everything God may be glorified through Jesus Christ (4:10-11)." The Christian's truest purpose in serving the local church should be to increase God's reputation. When we do so, we put on display His words rather than our opinions. We put on display His strength through our weakness. In short, serving God allows us to display our dependence upon Him.

In Jonathan Edward's sermon God Glorified in Man's Dependence, he explains the connection between serving and God's glory. "By reason of our so great dependence on God, and his perfections, and in so many respects, he and his glory are the more directly set in our view, which way soever we turn our eyes. We have the greater occasion to take notice of God's allsufficiency, when all our sufficiency is thus every way of him. We have the more occasion to contemplate him as an infinite good, and as the fountain of all good. Such a dependence on God demonstrates his allsufficiency. So much as the dependence of the creature is on God, so much the greater does the creature's emptiness in himself appear; and so much the greater the creature's emptiness, so much the greater must the fulness of the Being be who supplies him. Our having all of God, shows the fulness of his power and grace; our having all through him, shows the fulness of his merit and worthiness; and our having all in him, demonstrates his fulness of beauty, love, and happiness. And the redeemed, by reason of the greatness of their dependence on God, have not only so much the greater occasion, but obligation to contemplate and acknowledge the glory and fulness of God. How unreasonable and ungrateful should we be, if we did not acknowledge that sufficiency and glory which we absolutely, immediately, and universally depend upon (italics added)!"

Listen again, "the greater the creature's emptiness, so much the greater must the fulness of the Being be who supplies him." Surely this is what Peter meant when he wrote "whoever serves, as one who serves by the strength that God supplies in order that in everything God may be glorified through Jesus Christ." Serving others provides us with the opportunity to empty ourself of our personal desires and physical strength (1Thess.1:3). Conversely, when we refuse to serve our brothers and sisters in the local church, too often it is for selfish reasons. We prefer to rest in our own strength rather than rely upon Him who supplies. If that be the case, then we are guilty of glorifying ourselves (i.e. desires) rather than the God who supplies all strength. But when we serve others we "acknowledge that sufficiency and glory which we absolutely, immediately, and universally depend upon." The result: God is glorified and our brothers and sisters are edified.

The enemy within

2006-05-08T19:42:00.000-07:00

The Puritans lived with a realization of their sin; most specifically the present potential to sin. This is evident in their prayers. "The world is before me this day, and I am weak and fearful, but I look to Thee for strength...If left to the treachery of my heart I shall shame Thy name." The knowledge of their own sin produced a healthy fear of sinning against God. This is why they prayed "Let me reckon my old life dead because of crucifixion, and never feed it as a living thing...My enemy is within the citadel." While our culture encroaches upon the church and Christians become uncomfortably friendly with the world, it is absolutely essential that we never forget the enemy within the citadel.

Of course the enemy they speak of is their own flesh. It is easy to focus upon the sin in the world and overlook the personal potential for sinning that lies within each of us. Too many have already fallen by the wayside because they wrongly believed they were able to become comfortable with the world yet retain personal holiness (1Cor.10:12). Perhaps their mistake was that they took for granted the enemy within. A sure sign that we have become too friendly with the world is when sin becomes merely a past reality dealt with on the cross rather than something we must mortify daily. "Put to death therefore what is earthly in you (Col.3:5-10; Rom.6:12-14; Ps.19:13; 119:133)." Remember: God commanded His children to "be holy for I am holy (Lev.11:44)," not "be like the world." Personal holiness always dictates our witness in the world. If it does not then we have no witness at all.

The evangelion

2006-05-05T12:14:00.000-07:00

In his prologue to the book of Romans, William Tyndale wrote, "Forasmuch as this epistle is the principal and most excellent part of the new Testament and most pure evangelion', that is to say, glad tidings, and that we call gospel, and also is a light and a way unto the whole scripture; I think it meet 'that every christian man not only know it, by rote and without the book, but also exercise himself therein evermore continually, as with the daily bread of the soul. No man verily can read it too oft, or study it too well; for the more it is studied, the easier it is; the more it is chewed, the pleasanter it is; and the more groundly it is searched, the preciouser things are found in it,' so great treasure of spiritual things lieth hid therein."

Indeed, the gospel is profitable not only for salvation but for sanctification. "I am eager to preach the gospel to you also who are in Rome (Rom.1:15; Eph.3:7-9; 2Cor.3:18; 4:3-6)." The gospel should not be relegated to something merely tacked onto the end. Instead, it should receive center-stage in our sermons. God Himself has instructed us concerning how to have a powerful message: "For I am not ashamed of the gospel for it is the power of God for salvation to everyone who believes (Rom.1:16)."

The sower's basket

2006-05-03T08:28:00.000-07:00

In Lectures to My Students Spurgeon taught young preachers that "Sermons should have real teaching in them, and their doctrine should be solid, substantial, and abundant." While such instruction may seem unnecessary, it has never been in greater need. It has become common place for the preacher to void his call to "preach the word" by meeting felt needs. Spurgeon continues by saying, "However beautiful the sower's basket it is a miserable mockery if it be without seed. The grandest discourse ever delivered is an ostentatious failure if the doctrine of the grace of God be absent from it; it sweeps over men's heads like a cloud, but distributes no rain upon the thirsty earth." (See Lk.8:4-15)

It should also be noted that he spoke of "the doctrine of the grace of God" rather than the idea of that same grace. There is a great chasm between the two, so great that the two will not be mistaken for one another. The notion of grace is what we hear mostly today and amounts to not much more that icing without the cake. The doctrine of God's grace, however, is the mighty root which held the cross in place. It demands us to address the depravity of all men, the holiness of God, the ensuing righteous judgment, and the substitutionary sacrifice of His Son upon the cross.

The teaching of biblical doctrine requires the preacher to be a theologian. "Brethren, if you are not theologians you are in your pastorates just nothing at all. You may be fine rhetoricians, and be rich in polished sentences; but without knowledge of the gospel, and aptness to teach it, you are but a sounding brass and a tinkling cymbal. Verbiage is too often the fig-leaf which does duty as a covering for theological ignorance."

Just preach the Word

2006-05-01T18:22:00.000-07:00

There is great need to hear once again the words of Spurgeon on the simple preaching of the Word: "It is better to preach five words of God's Word than five million words of man's wisdom. Men's words may seem to be the wiser and the more attractive, but there is no heavenly life in them." Scripture testifies that the words of God are more powerful than those of men, however clever they may be. "For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and the intentions of the heart (Heb.4:12)." Attractive sermons are cleverly devised and culturally sensitive, but powerful sermons are saturated with the word of God. Indeed, if a sermon be powerful it must allow God to speak for Himself.

A Puritan prayer of confession

2006-04-27T04:22:00.000-07:00

Holy Lord, I have sinned times without number, and been guilty of pride and unbelief, of failure to find Thy mind in Thy Word, of neglect to seek Thee in my daily life. My transgressions and short-comings present me with a list of accusations, but I bless Thee that they will not stand against me, for all have been laid on Christ. Go on to subdue my corruptions, and grant me grace to live above them. Let not the passions of the flesh nor lustings of the mind bring my spirit into subjection, but do Thou rule over me in liberty and power.

I thank Thee that many of my prayers have been refused. I have asked amiss and do not have, I have prayed from lusts and been rejected, I have longed for Egypt and been given a wilderness. Go on with Thy patient work, answering 'no' to my wrongful prayers, and fitting me to accept it. Purge me from every false desire, every base aspiration, everything contrary to Thy rule. I thank Thee for Thy wisdom and Thy love, for all the acts of discipline to which I am subject, for sometimes putting me into the furnace to refine my gold and remove my dross.

No trial is so hard to bear as a sense of sin. If Thou shouldst give me choice to live in pleasure and keep my sins, or to have them burnt away with trial, give me sanctified affliction. Deliver me from every evil habit, every accretion of former sins, everything that dims the brightness of Thy grace in me, everything that prevents me taking delight in Thee. Then I shall bless Thee, God of jeshurun, for helping me to be upright.

Is Church structure necessary?

2006-04-23T12:02:00.000-07:00

Scripture teaches us that there was a certain structure evident within the early church. In other words, there were certain non-negotiables that defined what the church looked like. Among these were (1) the presence of appointed leaders (Eph.4:11; Phil.1:1; 1Tim.3:1-13), (2) a regular observance of the Lord's Supper and baptism (when appropriate)(1Cor.11:23-28; Matt.28:18-20), (3) the exercise of church discipline (1Cor.5:3-5; 1Tim.1:20), and (4) a regular meeting for the purpose of worship, prayer, and edification (Acts2:42-47; Heb.10:24-25). There is even good evidence that the early church utilized--(hold your breath)--creeds and confessions of faith (e.g.1Cor.8:6 [cf.Deut.6:4]; Phil.2:6-11; 1Tim.3:16).

William Ames wrote that the church "is instituted by God and Christ alone because men have no power in themselves to institute or frame a church for Christ...Man, therefore, does not have power either to take away any of those things which Christ has given his church or to add things of like kind. Yet in every way he can and ought to make certain that the things which Christ has ordained are furthered and strengthened (emphasis added)."

The church is not a man-made organization, but rather a spiritual body of believers. Undoubtedly, there are many who will agree with such a statement. Those same people, however, cringe at any use of the words "structure" and "church" in the same sentence. This objection is particularly interesting when we understand that it is Christ who builds His church (Matt.16:18), and in fact, His design is for orderliness, predictability, and structure.

Indeed, you will be hard pressed to find any mention of such a structure in the musings of those who wish to dump the local, traditional church and "return to the New Testament church." Instead, there is much made of fellowship. While a few believers who conduct a Bible study on the beach while reclining in lawn chairs goes a long way towards fulfilling our need for fellowship, in no way does it constitute a biblical picture of the church. Instead, it is just one piece of the picture.

The imperfect church

2006-04-20T11:40:00.000-07:00

In every generation there have been voices which cry out against the church. The accusations abound: "The church is not meeting my needs." "The church is hypocritical." "The church is irrelevant." And this, coming from within the church. More recently, the loudest voices are those who would rather throw the baby out with the bathwater and begin anew. George Barna labeled such persons "revolutionaries."

According to him, Revolutionaries can fulfill the purpose of the New Testament church "in a worship service or at Starbucks; it might be satisfied through a Sunday school class or a dinner in a fellow believer's home (emphasis mine)." In short, Barna would have us believe that the traditional church needs to fade into the sunset. She is needed no more. Well, no, not according to Scripture. The fellowship and edification which Barna speaks of is only a part of a church's reason for existing. The local church congregates in order to glorify God through worship--something that cannot be relegated to a one-dimensional personal encounter. In a review of Barna's book for the 9Marks website, Greg Gilbert commented that "The author of Hebrews (Heb.10:24-25) does not have in mind a one-on-one meeting between two Hebrew Christians at the local coffee shop; he is not just talking about a meaningful conversation with a group of Christians. He is talking about a gathering of believers where there are leaders and teachers, where the Word of God is preached, where the ordinances are administered, and where believers are formally held accountable by the church. The 'assembling of ourselves together' in Hebrews 10 might not have looked exactly like one of our modern-day churches, but it certainly wasn't dinner in a fellow believer's home or a serious chat on the golf course between swings. For Barna to insist otherwise is either to betray a lamentable ignorance of both the New Testament and Christian history..."

Charles Spurgeon, who likewise encountered dissent, wrote, "The church is not perfect, but woe to the man who finds pleasure in pointing out her imperfections. Christ loved his church, and let us do the same. I have no doubt that the Lord can see more fault in his church than I can; and I have equal confidence that he sees no fault at all. Because he covers her faults with his own love--that love which covers a multitude of sins; and he removes all her defilement with that precious blood which washes away all the transgressions of his people." May we love the church as Christ did (Eph.5:25-27), remembering that she is need of sanctification rather than abandonment.

The meditations of our hearts

2006-04-16T11:54:00.000-07:00

Puritan Matthew Lawrence wrote, "If we would flatter ourselves that we have heavenly affections, and yet lack heavenly meditations, we do but deceive our own hearts, and bring ourselves into a fools paradise. For it is most certain that where our affections are, there will our meditations also be. We cannot keep our thoughts from what we love, and prize dearly: 'Where our treasure is, there will our heart be also (Matt.6:21).'" The truth of this last statement can hardly be argued for our minds easily gravitate towards that which we love, even treasure. This is most readily apparent when we worry. When circumstances are not to our liking the object of our stress consumes our thoughts, rendering us incapable of doing anything else effectively. You may contend, "I do not love stress; how can you say that I am therefore thinking of what I love?" But it is not the point of stress that you are thinking of. Instead, is it not rather how you may preserve your life? Are you not trying to figure a way of escape? Are you not praying for God to provide "a way out?" No, it is not the stress that consumes your thoughts, but rather how to alleviate that anxiety. Thus, you are mindful of what you love, namely your own life.

Lawrence (along with all the Puritans) exhorts us to "set our minds on the things above." There is no substitute for the mind that is thoroughly saturated with the word of God. May we study, read, memorize, pray, sing, listen to, and talk about the word of God until our minds drip with the thoughts of God as a sponge drips with water. Perhaps then we will treasure the One revealed to us therein.

The Real Judas

2006-04-13T11:26:00.000-07:00

As a follow-up to Tuesday's post, there is much more to be said on the issue of Judas. His name is mentioned twenty-three times in the Gospels and Acts and a brief study of this man would be profitable. More precisely, a study which seeks to answer the question, "Why did Judas betray Jesus?" After Jesus' ascension, the apostles sought someone to "take the place in this ministry and apostleship which Judas turned aside to go to his own place (Acts1:25)." Certainly Judas was the least committed disciple. In fact, John records that "he was a thief, and having charge of the money bag he used to help himself to what was put into it (12:6)." Even Jesus called him a devil (Jn.6:70-71). There can be no doubt that the the Gospel authors laid the responsibility for Jesus' betrayal at the feet of Judas (Matt.26:25; 27:3; Mk.3:19; Lk.6:16; 22:47-48; Jn.6:71). But we must not stop there, for Scripture delves deeper.

There are at least two times when Scripture teaches that Satan played a part in Judas' betrayal. Once again, John relays this information. He tells us that "the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray Him (13:2),"--and this just prior to having his feet washed by Jesus. Judas had become a willing tool of Satan to overthrow the King. There is more, however, for during the supper we understand that Satan actually "entered into him." By this, John probably means to say that the satanic possession was now complete. At this point Jesus commanded, "What you are going to do, do quickly (Jn.13:26-27)."

Even still, Scripture teaches that Jesus' betrayal is more encompassing than even this. It was the object of prophecy. Indeed, it was a major part of God's redemptive plan which was forged before the foundation of the world. Jesus prayed, "While I was with them, I kept them in Your name, which you have given Me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled (Jn.17:12; cf. 13:18; Ps.41:9)." And so we have arrived at the place where we may observe the mighty mountain of God's sovereignty. Majestic in nature and awesome in power. And when we but glance downward, below to the foot of this mount, we see the dark valley of the heart of man.

There is an important lesson here, namely that each soul should be on guard against the "schemes of the devil (Eph.6:11)." For it is in the attitude of the heart that the open invitation lies (Eph.4:26-27)." We must humbly pray with the Puritans, "Holy Lord, I have sinned times without number, and been guilty of pride and unbelief, of failure to find Thy mind in Thy Word, of neglect to seek Thee in my daily life. My transgressions and short-comings present me with a list of accusations, but I bless Thee that they will not stand against me, for all have been laid on Christ. Go on to subdue my corruptions, and grant me grace to live above them. Let not the passions of the flesh nor lustings of the mind bring my spirit into subjection, but do Thou rule over me in liberty and power."

The Gospel? of Judas

2006-04-11T10:28:00.000-07:00

The recent media furor over "The Gospel of Judas" merits a brief analysis. It has been heralded as enlightening because it asserts a radically different interpretation of Judas' involvement in the death of Christ. Essentially, this document speaks of a secret conversation between Jesus and this disciple just prior to the Passover. It claims Jesus asked Judas to turn Him over to the authorities. In return, Judas would receive exalted status in the Kingdom of God. The manuscript reads, "you will exceed all of them." So then, according to this document Judas was not a "betrayer," but the most trusted disciple of all. What are we to make of this?

All of the other relevant sources tell a different story. Matthew, Mark, Luke, and John all named Judas as the one who betrayed Jesus (Matt.10:4; Mk.3:19; Jn.6:71; Lk.22:4). Jesus named Judas as His betrayer (Matt.26:21,46). And even Judas himself confessed his deed saying, "I have sinned by betraying innocent blood (Matt.27:4)." If this new Judas-document were true, then each of these must be false, making the Gospel writers and Jesus liars and deceivers.

Additionally, this document was both confronted and recognized as heresy in the second century by Irenaeus. He writes of it in Adversus Haereses ("Against Heresies"). There he attributes this teaching about Judas to a group of Gnostics known as the Cainites. In short, they worshipped Cain and all their doctrine flowed from idolatry. Irenaeus' words are important because not only do they confront the heresy, but also provide insight into other Cainite false doctrine.

"Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves...They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas. I have also made a collection of their writings in which they advocate the abolition of the doings of Hystera. Moreover, they call this Hystera the creator of heaven and earth. They also hold, like Carpocrates, that men cannot be saved until they have gone through all kinds of experience. An angel, they maintain, attends them in every one of their sinful and abominable actions, and urges them to venture on audacity and incur pollution. Whatever may be the nature of the action, they declare that they do it in the name of the angel, saying, O thou angel, I use thy work; O thou power, I accomplish thy operation!"And they maintain that this is 'perfect knowledge'...(Adversus Haereses, 31.1-4)"

So what should we make of this "new" revelation? Irenaeus has already provided that answer for us: recognize them as "miserable and baseless fables" and "set forth doctrines agreeable to the truth (cf.1Tim.6:20-21)." By revealing the foolishness of Cainite doctrine, Irenaeus pulled out this weed of heresy by the roots. Let us once again rely upon the solid foundation of historical Christianity to point us in the direction of unchanging truth.

Palm Sunday: the clamor of the streets

2006-04-09T11:21:00.000-07:00

Preaching on Jesus' triumphal entry into Jerusalem (Matt.21:1-11), Spurgeon said, "There was great shouting for the while, and abundant strewing of branches, and lining of the road with garments; but there was little else. Remember what happened less than a week afterwards! If not the same individuals, yet people of the same city cried, 'Crucify him, crucify him!' The Hosannas may be very loud, but they will not be long. 'Blessed is he that cometh in the name of the Lord' sounds very sweetly; but how much more vehement will be the cry, 'Let him be crucified!'...Once the Savior rides in state as a King, but soon he walks down those very streets bearing his cross like a criminal. How soon is the public voice purchased for evil! What dependence can be placed on the clamor of the streets?"

If anything is gleaned from this text--and there is much here--we should at least observe how fickle the human heart is. There is a great lesson to be learned from the crowd whose tongues can praise on Sunday but destroy only a few days later. But one might surely object, "I would never curse the Lord." Perhaps; but can you say the same of those whom He has loved to the point of death? Have your words been used as tools to build up or to tear down (Eph.4:29)?
Indeed, James was right to say, "With it [the tongue] we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing (Js.3:9-10)." Just as in the cobbled streets of Jerusalem, when the King is present there will be praise. Perhaps the one who does not praise has never experienced the King of kings riding into his heart. For Jesus taught that the words which fall from our lips are but a window into the soul (Matt.15:18-20).

The indisputable dirt

2006-04-03T11:27:00.000-07:00

In his book Orthodoxy, G.K. Chesterton wrote, "The ancient masters of religion...began with the fact of sin -- a fact as practical as potatoes. Whether or not man could be washed in miraculous waters, there was no doubt at any rate that he wanted washing. But certain religious leaders in London, not mere materialists, have begun in our day not to deny the highly disputable water, but to deny the indisputable dirt. Certain new theologians dispute original sin..."

There is a pull, a constant tug to appease the many by not dirtying up their reputation. In other words, it is much easier to ignore the topic of sin and avoid making ourselves look bad. Indeed, we would much rather talk about superficial peripheries than to zero in on that which is most important. Yet not many are willing to go this path. We are content to speak of purpose, freedom, and liberty apart from the ugly reality of sin. But how can we ever hope to fully understand God's gift of grace apart from first grasping our miserable rebellion? We cannot and will not unless we are at once committed to affirming and proclaiming the whole counsel of God. "For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart (Heb.4:12,13)." It is both right and necessary to agree with Queen Gertrude, whose heart was laid bare by Hamlet: "Thou turn'st mine eyes into my very soul; And there I see such black and grained spots."

Feeding the shepherd, part 2

2006-03-22T10:48:00.000-08:00

Continuing his thoughts on the pastor's spiritual nourishment, Baxter wrote:
"Though we teach our people, as officers set over them in the Lord, yet may we teach one another, as brethren in office, as well as in faith. If the people of our charge must 'teach and admonish and exhort each other daily,' no doubt teachers may do it to one another, without any super-eminency of power or degree. We have the same sins to mortify, and the same graces to be quickened and strengthened, as our people have: we have greater works to do than they have, and greater difficulties to overcome, and therefore we have need to be warned and awakened, if not to be instructed, as well as they...And we should deal as plainly and closely with one another, as the most serious among us do with our flocks (The Reformed Pastor)."

There is a central theme in this portion of Baxter's thought. It is his desire to see a unified band of brothers who humbly acknowledge both their weaknesses and their need for betterment. Peter voiced a similar statement, "Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world (1Pe.5:8-9)." Additionally, when pastors invest in one another, the return is magnified through the respective flocks.

Feeding the shepherd

2006-03-20T12:16:00.000-08:00

Although we are all familiar with the Fellowship of the Ring, there is need for a greater fellowship among those whom God has called into ministry. Richard Baxter wrote of this in an appeal to fellow pastors: "My last request is, that all the faithful ministers of Christ would, without any more delay, unite and associate for the furtherance of each other in the work of the Lord, and the maintaining of unity and concord in His churches. And that they would not neglect their brotherly meetings to those ends, nor yet spend them unprofitably, but improve them to their edification, and the effectual carrying on the work (The Reformed Pastor)."

A couple of things should be noted about Baxter's appeal. First, the goal of this gathering is "for the furtherance of each other." It is not to discuss the business of the church; instead the desire is to further one another along. The emphasis is upon the person rather than his ministry. Indeed, the goal of this fellowship should be to "improve them to their edification." Special attention needs to be paid to those who minister the gospel of Christ in the trenches of spiritual warfare. A pastor's edification should never be neglected. Pastors, how many times is the gospel preached to you?

Second, this edification comes from one pastor to another. Baxter called for ministers to "unite and associate" and "not neglect their brotherly meetings." For many pastors, it seems that the bulk of edification comes only from non-personal sources, e.g. sermon preparation, reading books, or listening to sermons. Contact with like-minded pastors is rare. There is great benefit in a brotherly hug; in kneeling in prayer together; in seeing someone's eyes well-up with tears; in being in the presence of laughter; and in personally sharing with one another from the Word. Indeed, there is no substitute. This is why Paul was not content to merely hear second-hand news from his brothers and sisters; he wanted to experience their fellowship as well. "For I long to see you, that I may impart to you some spiritual gift to strengthen you--that is, that we may be mutually encouraged by each other's faith, both yours and mine (Rom.1:11-12; Phil2:19, 24; 1Thess.2:17-18)." May we give heed to Baxter's plea and seek out koinonia euangelion, "gospel fellowships (Phil1:5)."

The dangerous masquerade

2006-03-17T11:16:00.000-08:00

"He blotted out every living thing that was on the face of the ground...(Gen.7:23)." If we are to ever understand the wrath of God we must first take the two biblical concepts of the majesty of God and our sin seriously. Although we have become expert at mentally labeling sins as either big or small, the truth is that all sin is against God. When David was forced to own up to his sin with Bathsheba he cried out to God, “Against You, You only, have I sinned (Ps.51:4).” But, it is impossible to gain a proper view of our sin if we never look beyond ourselves to the face of God. Calvin noted that “we always seem to ourselves righteous and upright and wise and holy…unless by clear proofs we stand convinced of our own unrighteousness, foulness, folly, and impurity (Institutes of the Christian Religion).”

The problem is that no proper contrast exists here on earth. Or, in Calvin’s words, “As long as we do not look beyond earth, being quite content with our own righteousness…we flatter ourselves sweetly…Suppose we but once begin to raise out thoughts to God, and to ponder His nature and how completely perfect are His righteousness, wisdom, and power—the straightedge to which we must be shaped. Then, what masquerading earlier as righteousness was pleasing in us will soon grow filthy in its consummate wickedness…[For] what in us seems perfection itself corresponds ill to the purity of God.” It is possible for one sinner to appear less depraved than the next when they compare evil deeds; however, we lose sight of the inherent nature of the two items being compared. Works aside, in their hearts they are still sinful. Such a comparison is akin to saying that one mud puddle is less dirty simply because it contains less water. If we are to demonstrate the infinite value of the cross then we must first lay naked each sinful heart. This is done properly when we allow the splendor of God’s majesty and holiness to burn brightly before us. Whenever we de-emphasize the horrible truth of sin, we subsequently de-value the cross of Christ. In the end, we do nothing more than participate in the dangerous masquerade. That is to say, we fool ourselves into believing that we are less sinful than we actually are (Gen.6:5; 8:21; Matt.15:18-20; Rom.3:9-18; 6:20; Eph.2:1-3).

Are we asking the right question?

2006-03-16T14:34:00.000-08:00

A Christian leader commented:"there are questions in our culture today that must be addressed by Christians, and not just by 500 year old answers. I mean, who really cares about the doctrine of predestination or eternal security today outside of theologians? Most people are like the single mom trying to raise her daughter, or kids facing the peer pressure of drugs and sex, or the aimlessness of so many people. These are the issues Christians must address." The question that needs to be answered is not will such an approach to Christianity attract crowds. Certainly it does and will continue to do so. But is that the church's mission? A better question would be does such an approach glorify God? In other words, does it increase His reputation and spread His fame?Is the single mom's answer found in addressing her issues from a man-centered perspective or is it found in an accurate revelation of God?

Jonathan Edwards has answered many of today's leaders as such: "Divine truths not only concern ministers, but are of infinite importance to all Christians...[they] concern everyone. They are about those things which relate to every man’s eternal salvation and happiness. The common people cannot say, 'Let us leave these matters to ministers and divines. Let them dispute them out among themselves as they can. They concern not us,' for they are of infinite importance to every man. Those doctrines which relate to the essence, attributes, and subsistencies of God, concern all, as it is of infinite importance to common people, as well as to ministers, to know what kind of being God is. For he is a Being who has made us all, “in whom we live, and move, and have our being;” who is the Lord of all, the Being to whom we are all accountable, who is the last end of our being, and the only fountain of our happiness....There is no doctrine of divinity whatever, which doth not some way or other concern the eternal interest of every Christian "(Christian Knowledge Or The Importance and advantage of a Thorough Knowledge of Divine Truth)."

If the church hopes to meet needs, we must begin by following David, who declared, "They shall speak of the might of Your awesome deeds, and I will declare Your greatness. They shall pour forth the fame of Your abundant goodness and shall sing aloud of Your righteousness (Ps.145:6-7)."

The duty of forgiveness

2006-03-13T06:27:00.000-08:00

"It is a great duty of husbands and wives to live in quietness and peace, and avoid all occasions of wrath and discord." So wrote Richard Baxter in his excellent piece on resolving marital conflict entitled Directives for Avoiding Dissension in the Home. Paul wrote much the same thing, instructing us to bear "with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive (Col.3:12-13)." Forgiveness is not optional, but rather it is the duty of Christians. It is not something we toss to our spouse in condescending manner; instead, it is something we owe them. But, as Baxter points out, the great stumbling block to forgiveness is our pride: "Both husband and wife must mortify their pride and passion, which are the causes of impatiency; and must pray and labour for a humble, meek, and quiet spirit. A proud heart is troubled and provoked by every word or carriage that seemeth to tend to their undervaluing."

He continues, "Your discord will be your pain, and the vexation of our lives. Like a bile, or wound, or fracture in your own bodies, which will pain you till it is cured; you will hardly keep peace in your minds, when peace is broken so near you in your family. As you would take heed of hurting yourselves, and as you would hasten the cure when you are hurt; so should you take heed of any breach of peace, and quickly seek to heal it when it is broken ." Although the duty of forgiveness is is often times difficult to perform, the healing it brings is like a balm to our marriages. Indeed, it is the oil that enables the gears of human relationships to run more smoothly.

The heavenly sermon

2006-03-10T08:30:00.000-08:00

"The heavens declare the glory of God and the sky above proclaims his handiwork (Ps.19:1)." Commenting on this verse, Nathaniel Vincent once wrote, "The heavens preach to those on earth, and plainly declare their Creator's glory; they utter a voice which all of all languages may understand. Here are such lines, in which every eye may read the eternal power and goodness of Him, of whom, and through whom, and to whom are all things, and who is to be glorified forevermore (The Conversion of the Soul, 1688)."

If the heavens daily proclaim the glory of God, how much more should His creations which have a voice? The glory of God--His infinite worth and greatness--should resound from the mouth of His Bride as one enraptured by her groom. Let the pulpits proclaim His greatness and our songs declare His goodness. Let us "say among the nations, 'The LORD reigns!'" that all the earth may tremble before Him. But, let us not belittle Him by sugar-coating His splendor and majesty in order to make Him palatable. Instead, may we follow David's admonition: "On the glorious splendor of Your majesty, and on your wondrous works, I will meditate...and I will declare Your greatness (Ps.145:5-6)."

Pilgrims in this world

2006-03-08T03:27:00.000-08:00

Puritan Sam Doolittle wrote "The righteous are strangers and pilgrims; this is their character, and it is expressive of their frame and temper. While they live they are in a strange place, among a strange people and at a distant from their own [those in heaven]. Oh! How they do wish, long, pant, desire and groan to be elsewhere. They are born from heaven, belong to it, and wish to be there (The Righteous Man's Hope at Death, 1693)." Does the word "pilgrim" describe our lives? It was certainly true of the early church. Peter wrote to "the elect exiles of the dispersion (1Pe.1:1-2);" Paul spoke of his great desire to "depart and be with Christ, for that is far better (Phil.1:19-23);" and of "our citizenship [which] is in heaven (3:20-21)." John's warning is clear: "Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world--the desires of the flesh and the desires of the eyes and pride in possessions--is not from the Father but is from the world (1Jn.2:15-16)." A pilgrim in the biblical sense is not one who retreats from the world, but rather takes the gospel of Christ into it as he passes through. He does not attach himself to this world, and therein lies his impact upon it. We can never hope to impact those around us by becoming like them. Instead, we must strive to "be blameless and innocent children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, holding fast to the word of life (Phil.2:15-16)." If there is no contrast between the world and the Christian then our light has gone out. All that remains is common darkness.

Preach the Word

2006-03-07T10:45:00.000-08:00

In his classic work A Treatise on the Preparation and Delivery of Sermons (1898) John A. Broadus writes, “In every age of Christianity, since John the Baptist drew crowds into the desert, there has been no great religious movement, no restoration of Scripture truth, and reanimation of genuine piety, without new power in preaching, both as cause and as effect." Broadus, a Baptist pastor and professor, was known to preach to General Robert E. Lee and his troops during the Civil War. He once said, “Brethren, we must preach the doctrines; we must emphasize the doctrines; we must go back to the doctrines. I fear that the new generation does not know the doctrines as our fathers knew them.”

Truly, if we desire to see the Spirit of God at work in our churches then the Word must be preached. "So I am eager to preach the gospel to you also who are in Rome. For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek (Rom.1:15-16; 10:14-17; 2Tim.4:1-2; 1Pe.1:23-25; Heb.4:12-13). There is great need in our day for God-centered, cross-focused preaching.

Love the church

2006-03-03T04:25:00.000-08:00

Charles Spurgeon said, "Now, I know there are some who say, 'Well, I hope I have given myself to the Lord, but I do not intend to give myself to any church, because—' Now, why not? 'Because I can be a Christian without it.' Now, are you quite clear upon that? You can be as good a Christian by disobedience to your Lord’s commands as by being obedient?" We might add, not only in disobedience to Christ's commands but also in contradiction to His love: "Husbands, love your wives, as Christ loved the church and gave Himself up for her, that He might sanctify her, having cleansed her by the washing of water with the word, so that He might present the church to Himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish (Eph.5:25-27)." Christians must love that which Christ loves and gave up His life for (Jn.13:34-35; Acts 2:42-47; Col.3:12-14; Heb.10:24-25; 1Jn.3:16). Can we say that we love Christ but do not love His Bride?

The Needless Ornaments of Ministry

2006-02-28T12:12:00.000-08:00

Commenting on the pastor's duties, Richard Baxter writes "To remember the 'one thing needful' will take us off guards and needless ornaments...I think necessity should be the great disposer of a minister's course of study and labor...Who can, in studying, preaching, or labouring, be doing other matters, if he but know that this must be done?...Doubtless this is the best way to redeem time, to see that we lose not an hour, when we spend it only on necessary things (The Reformed Pastor)." Baxter's words were directed primarily towards the selection of preaching texts, but it is apparent that he has other things in mind. As any pastor knows fully well, ministry can be adorned with numerous "ornaments," i.e. those items which are good but not necessary and needful but not urgent. Certainly today's culture of need-driven ministry has snuffed out the candle of gospel simplicity. This is the simplicity that the early apostles recognized: "It is not right that we should give up preaching the word of God to serve tables...we will devote ourselves to prayer and to the ministry of the word (Acts 6:2-4)." Indeed, Paul kept his calling before him zealously: "necessity is laid upon me. Woe to me if I do not preach the gospel (1Cor.9:16)!" We must be ever vigilant to keep our preaching at the forefront of pastoral ministry. It is the word of God that changes lives, not the good intentions and valiant efforts of men. Let us not become "troubled about many things" to the negligence of the most important thing (Lk.10:41-42; 2Tim.3:16-4:2; 1Tim.4:13; Heb.4:12)."

A Puritan's First Thoughts

2006-02-27T11:15:00.000-08:00

In a work highly recommended by John Owen and Richard Baxter, Henry Scudder writes: "In the instant of awakening let your heart be lifted to God with a thankful acknowledgment of His mercy to you. For it is He that gives His beloved sleep (Ps.127:2), and who keeps you both in soul and body while you sleep. He renews His mercies every morning (Lam.3:22-23). While you sleep you are as it were out of actual possession of yourself, and all things else. Now it was God that kept you and all that you had, and restored them again, with many new mercies when you awoke (The Christian's Daily Walk in Holy Security and Peace, 1690)."

Richard Baxter offers us similar counsel. "Let God have your first awaking thoughts; lift up your hearts to Him reverently and thankfully for the rest enjoyed the night before and cast yourself upon Him for the day which follows...Think of the mercy of a night's rest and of how many that have spent that night in Hell; how many in prison; how many in cold, hard lodgings; how many suffering from agonizing pains and sickness, weary of their beds and of their lives. Think of how many souls were that night called from their bodies terrifyingly to appear before God and think how quickly days and nights are rolling on! How speedily your last night and day will come (How to Spend a Day with God)!"

There is need for such a practice today, when the pace of life increases with each new year. What greater thoughts to begin our day with than those of a sovereign God who watches over us in our sleep and renews His mercies each new day (Ps.3:5;4:8; 121:4; 139:18; Col.1:16-17). Praise God for His faithfulness!

Real needs

2006-02-23T19:04:00.000-08:00

In his monumental work The City of God Augustine writes on the root cause of relational problems. "We have already stated in preceding books that God, desiring not only that the human race might be able by their similarity of nature to associate with one another, but also that they might be bound together in harmony and peace by the ties of relationship...[but Adam and Eve] merited [death] by their disobedience; for by them so great a sin was committed, that by it the human nature was altered for the worse, and was transmitted to their posterity, liable to sin and subject to death." Augustine provides the biblical perspective that the true problem disrupting all human relationships is sin. Consequently, there can be no true reconciliation between persons apart from first addressing their sin. Quite simply, the starting place for solving relational problems is the cross of Christ. Ministers of the word must resist the temptation to confuse felt needs and real needs (Js.4:1). If we will teach about marriage we must place it within the proper context of Christ's relationship to the church (Eph.5:22-32). If we will teach about forgiving others we must begin with the forgiveness and mercy of God in Christ (Col.3:12-13).

Spurgeon on church growth

2006-02-21T14:23:00.000-08:00

Spurgeon commented that "The only multiplication of the Church of God that is to be desired is that which God sends: 'Thou hast multiplied the nation.' If we add to our churches by becoming worldly, by taking in persons who have never been born again; if we add to our churches by accommodating the life of the Christian to the life of the worldling, our increase is worth nothing at all; it is a loss rather than a gain. If we add to our churches by excitement, by making appeals to the passions, rather than by explaining truth to the understanding; if we add to our churches otherwise than by the power of the Spirit of God making men new creatures in Christ Jesus, the increase is of no worth whatever."

We should note Spurgeon's warnings concerning how not to attempt church growth: (1) by becoming worldly ourselves, i.e. becoming more like the world, (2) by counting those who are not Christians, (3) by dumbing down the Christian life ("accommodating"), (4) by competing with the world (attempting to manufacture "excitement"), and (5) by appealing to worldly needs and desires ("making appeals to [their] passions"). Spurgeon's alternative is simple: explain truth by the power of the Spirit, i.e. preach the word. Jesus declared, "Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but My Father who is in heaven...and on this rock I will build My church (Matt.16:17-18)." Jesus builds His church on the rock of revealed truth.

Prefer His glory

2006-02-20T11:39:00.000-08:00

"All things are so wisely ordered, that God shall be glorified in them. It is the noblest disposition of a Christian to prefer the advancement of God's glory before all the comforts of this life, and life itself..." So wrote Puritan William Bates. The Puritans were no strangers to suffering and persecution, thus Bates could say, "If we were called to martyrdom for His truth, and our lives should bleed forth, as sacrifices on the altar or our bodies be consumed as incense on the censer, it were an unjust and ungrateful complaint to express passionate reluctance against Providence. If there were no other consequences of our present sufferings, but the glorifying of God, we should be content. That is the worthiest goal..."

John Piper reflects this same attitude in the wake of his diagnosis and treatment for prostate cancer. Read his article Don't Waste Your Cancer. As we read Paul's words, "And we know that for those who love God all things work together for good, for those who are called according to his purpose (Rom.8:28)," we must ask, "Can there be any greater good that God's glory?"

The fuel of worship

2006-02-16T08:53:00.000-08:00

"On the glorious splendor of Your majesty, and on Your wondrous works I will meditate (Ps.145:5)." Meditation can be defined as a conscious focusing of the mind. It was a favorite concept among the Puritans but is absent in today’s world. The idea originates in Scripture, particularly the book of Psalms. A simple study of meditation in the psalms reveals that the writers viewed it as an act of worship. We can see that they meditated upon God’s law, precepts, statutes, and commandments (1:2; 119:15, 23, 27, 48); the work of His hands, His mighty deeds, and “wondrous works” (77:12; 143:5; 145:5); His promises (119:148); and “the glorious splendor of [His] majesty (145:5).” A case could be made that it was this meditation on God that fueled their worship.

Jeremiah Dyke wrote, “Meditation gives a sight and knowledge of self, of sins, and of the riches of God’s mercies in Christ, and such knowledge is it which works compunction of spirit. We are to be taken up in duties of thanksgiving, and to be more than ordinarily enlarged therein. There is no such way to enlarge the heart in that duty, as by meditation, to heat and warm our hearts…There is nothing that so feeds spiritual joy, and so maintains and holds up that holy frame that should be in the heart in the duty of thanksgiving , as meditation. That is the oil and the fuel that keeps such fire burning. (A Worthy Communicant: Or a Treatise Showing the Due Order of Receiving the Sacrament of the Lord’s Supper, 1645).”

Of course, what man at some time or other has not had his thoughts wholly devoted to the woman he loves, only to see that during the course of the day she becomes sweeter to him than first realized? The result is that he cannot wait to speak with her again; moreover, to see her face to face. His love for her grows deeper because of his fond reflection. A similar product awaits those who meditate upon God. In Dyke’s words, “The sweeter our meditation is, the more is the heart prepared and enlarged to praises, thanksgiving, and joy in the Lord.”

Bearing reproach

2006-02-13T11:39:00.000-08:00

Commenting on the subject of enduring criticism, Puritan Jeremiah Burroughs wrote, "We are to bear reproaches wisely...There is a great deal of wisdom required in the bearing of reproaches and the evils that some are accused of. Though we should not be insensible, yet we should not take too much notice of every reproach that is cast upon us...when reproaches are opposed they do grow...there is a great deal of evil that comes by making much ado about reproaches."
Indeed, there is an evil that is inflicted upon the soul when we make much more of reproach. When accusations, criticisms, and even slander come, they create a fork in the road. At the entrance are two signs, each pointing down one of the paths; they read: misery and holiness. If we choose to dwell upon the reproach, it will only become in the end much bigger than it was in the beginning. Consequently we will have been detracted from whole-hearted service to God. This is the path of misery. If, however, we choose to "suffer according to God's will [and] entrust [our] souls to a faithful Creator while doing good," then we will have placed suffering in its proper context (1Pe.4:19). All suffering (including criticism) has been sifted through the sovereign hands of God and is used for that eternal purpose of molding us into the image of His Son. This is the path of holiness. Suffering, reproach, slander, criticisms, et al. are not for our destruction, but rather for our holiness. In the words of Burroughs, "Oh, blessed are they that are persecuted, that are followed [hard] by the world — those that the persecutors of the world are set upon and are eager to do hurt unto. This is for righteousness."

The fountain of every good

2006-02-08T08:12:00.000-08:00

Calvin wrote, "But although our mind cannot conceive of God, without rendering some worship to him, it will not, however, be sufficient simply to hold that he is the only being whom all ought to worship and adore, unless we are also persuaded that he is the fountain of all goodness, and that we must seek everything in him, and in none but him. My meaning is: we must be persuaded not only that as he once formed the world, so he sustains it by his boundless power, governs it by his wisdom, preserves it by his goodness, in particular, rules the human race with justice and judgment, bears with them in mercy, shields them by his protection; but also that not a particle of light, or wisdom, or justice, or power, or rectitude, or genuine truth, will anywhere be found, which does not flow from him, and of which he is not the cause; in this way we must learn to expect and ask all things from him, and thankfully ascribe to him whatever we receive...For, until men feel that they owe everything to God, that they are cherished by his paternal care, and that he is the author of all their blessings, so that naught is to be looked for away from him, they will never submit to him in voluntary obedience; nay, unless they place their entire happiness in him, they will never yield up their whole selves to him in truth and sincerity (Institutes of the Christian Religion)."

Indeed, God is the highest good and "the fountain of every good" we receive (Js.1:17). As we study Scripture we can see this theme flying as a banner over all that God does. Every day of our lives He gives us breath, strengthening and sustaining us by His power (Col.1:16-17; Acts 17:25-28). He cares for the earth and its inhabitants daily, causing even "the grass to grow (Ps.104:10-31). But there is a greater good than this, and it is found in the cross of Christ (Rom.5:6-11). The proper response is our joy in God: "For the LORD has ransomed Jacob and has redeemed him from hands too strong for him. They shall come and sing aloud on the height of Zion, and they shall be radiant over the goodness of the LORD...(Jer.31:11-14)."

The deadly power of rushing about

2006-02-07T08:58:00.000-08:00

In his autobiography, Surprised by Joy, C.S. Lewis writes, "I number it among my blessings that my father had no car, while yet most of my friends had, and sometimes took me for a drive...The deadly power of rushing about wherever I pleased had not been given me. I measured distances by the standard of man, man walking on his two feet, not by the standard of the internal combustion engine...The truest and most horrible claim made for modern transport is that it 'annihilates space.' It does. It annihilates one of the most glorious gifts we have been given. It is a vile inflation which lowers the value of distance, so that a modern boy travels a hundred miles with less sense of liberation and pilgrimage and adventure than his grandfather got from traveling ten. Of course if a man hates space and wants it to be annihilated, that is another matter. Why not creep into his coffin at once? There is little enough space there." We are not forced to agree with Lewis' assessment of the automobile in order to grasp a much more universal truth that undergirds his words. This truth was declared way before the combustible engine was even a thought in our minds. It is simple, "Be still and know that I am God (Ps.46:10)." It would seem that not only has the automobile subtracted from our appreciation of God's nature, but, more importantly, the business of daily life pushes even God to our mental periphery. The deadly power of rushing about is that it tricks us into thinking more highly of ourselves than we should (Rom.12:3). We have been created not because we might accomplish something for God, but rather that we might know and adore Him. To put the proverbial cart before the horse can prove disastrous. Instead, we would do well to learn from Jesus' own example: "And rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and there He prayed (Mk.1:35)."

Stewards of the Gospel

2006-01-30T12:36:00.000-08:00

While addressing fellow pastors, Charles Spurgeon spoke about being "servants of Christ and stewards of the mysteries of God (1Cor.4:1-2)." His words are so powerful that I could hardly add anything to them; therefore, let us listen.

"The gospel of the grace of God needs great improvement;—at least, so I am informed;—but I know that it is no business of mine to improve it, my part is to act upon it. No doubt many would improve God Himself from off the face of the earth, if they could. They would improve the Atonement until it vanished. Great alterations are demanded of us, in the name of 'the spirit of the age.' Of course, we are warned that the very notion of punishment for sin is a barbarous relic of mediaeval ages, and must be given up, and with it the doctrine of substitution and many other old-fashioned dogmas. We have nothing to do with these demands; we have only to preach the gospel as we find it..."

"My brethren, we are at this present hour 'set for the defence of the gospel.' If ever men were called to this office, we are so called. These are times of drifting: men have pulled up their anchors, and are driven to and fro with winds and tides of divers kinds. As for me, I have in this hour of danger not only let down the great bower anchor, but I have cast four anchors out of the stern. That may be quite the wrong place; but in these times we need anchoring both fore and aft. Now am I fixed..."

"If we are to die, we will die fighting...Brethren, at any rate, in this contest, if we are not victorious, we will at least be faithful."

Amen. Let us be faithful stewards.

The Pearl of Great Price

2006-01-27T10:57:00.000-08:00

In a sermon entitled Christ is All in All, Jeremiah Burroughs said: "Do not satisfy yourselves with anything without Christ! Many hypocrites satisfy themselves with gifts. If they have gifts, then they are content. Consider that parable in Matt. 13:45-46, The merchant man sought after goodly pearls, but when he had found the pearl of price, then he went and sold all that he had and bought it. Now gifts and parts and other achievements are these goodly pearls, but Christ is the Pearl of price. Therefore, whatever you have, be willing to part with it for Him. If God has revealed to you the Pearl of price, let no goodly pearls satisfy you. Many souls perish eternally because they are satisfied with goodly pearls and do not endeavor to obtain this Pearl of price."

The temptation has ever been to settle for less than God. Yet each temptation proves to be a chimera, a mirage that can never quench the longing of our souls. Whether it be money or possessions, relationships, or--ultimately--ourselves, we will always be left with a wanting soul. Why? Because we were not created for things, but for God (Rom.11:36; 1Cor.8:6; Col.1:16). Our soul desires to cry out with David, "Because Your steadfast love is better than life, my lips will praise You...my soul will be satisfied as with fat and rich food (Ps.63:3-5)."

Subsequently, the preacher's job then is not to satisfy the souls of men and women, but rather to lift up the only One who can. Burroughs concluded by stating, "as Christ says, If I be lifted up, I will draw all men unto Me. So this is the work of our ministry. We have spent time among you so that we might labor to lift up Christ to you and, oh, that God would be pleased to draw all your souls to Himself.'" May those who minister the Word make much of Christ.

A Marriage Ethic

2006-01-26T13:05:00.000-08:00

Concerning the Puritans, J.I. Packer wrote, "It is hardly too much to say that the Puritans created the Christian family in the English-speaking world. The Puritan ethic of marriage was to look not for a partner whom you do love passionately at this moment, but rather for one whom you can love steadily as your best friend for life, and then to proceed with God's help to do just that." Indicative of this "marriage-ethic" are the words of John Don in a work entitled, A Plaine and Familiar Exposition of the Ten Commandments (1603). He wrote that "it is not the having of a husband that makes a wife chaste, and keepeth her from filthiness, but the loving of her husband is it that will keep her. And likewise it is not the having of a wife that maketh a man honest and preserveth him from adultery, but it is the loving of his wife that will do it. For many married men and women live filthily and impurely; but if they did love one another, they were safe from this fault. This then is one benefit; it is a most sure defence of one's chastity, to love each other." The biblical understanding of marriage goes much deeper than "marry or burn;" it involves "rejoice[ing] in the wife of your youth (Prov.5:15-20)." What better way to guard against adultery than to be "intoxicated always in her love (v.19)."

The business of the church

2006-01-25T08:38:00.000-08:00

What is the business of the church? A.W. Tozer writes, "Oh, brother or sister, God calls us to worship, but in many instances we are in entertainment, just running a poor second to the theaters. That is where we are, even in the evangelical churches, and I don't mind telling you that most of the people we say we are trying to reach will never come to a church to see a lot of amateur actors putting on a home talent show (Whatever Happened to Worship?)."

This theme is continued elsewhere as he laments the "loss of the concept of majesty from the popular religious mind. The Church has surrendered her once lofty concept of God and has substituted for it one so low, so ignoble, as to be utterly unworthy of thinking, worshipping men (The Knowledge of the Holy)." Despite the best of intentions, we can never bring glory to God by dumbing Him down in order to reach people. Instead, the aim of the church should be upon exalting Christ, thereby presenting a God who is worthy of our worship. Tozer is right, we cannot compete with the world in terms of entertainment; however, the church can offer something the world doesn't: true worship.

Are dead guys always right?

2006-01-18T08:19:00.000-08:00

It would be wrong to assume that something is true just because it is considered a "classic work." Our theological predecessors are not like wine which becomes better with age. Instead, their thoughts and writings are sealed by time and it is our job to read, judge, and either accept or reject their thinking. I think we owe that to them. The great thinkers of the past are deemed so not because they are dead, but rather because men throughout history have judged their thinking and it has withstood the test of time. Even still, we would be committing intellectual suicide were we to accept everything written by any given author. For the bottom line is that they are still human, just like us.

The benefit of reading our predecessors is best stated by C.S. Lewis when he wrote of the "characteristic blindness of the twentieth century--the blindness about which posterity will ask, 'But how could they have thought that?'" He commented, "None of us can fully escape this blindness, but we shall certainly increase it if we read only modern books...Not, of course, that there is any magic about the past. People were no cleverer then than they are now; they made as many mistakes as we. But not the same mistakes...Two heads are better than one, not because either is infallible, but because they are unlikely to go wrong in the same direction (once again, On the Reading of Old Books)."

Every theologian is capable of drawing false conclusions and developing opinions that may be wrongheaded or just bad theology. Were Augustine's teachings on infant baptism right? He wrote "The custom of Mother Church in baptizing infants is certainly not to be scorned, nor is it to be regarded in any way as superfluous, nor is it to be believed that its tradition is anything except apostolic (The Literal Interpretation of Genesis 10:23:39)." What shall we think of Luther's insistence on a literal presence of Christ's body and blood in the Lord's Supper, which he contended were "the plain words of Christ (The Sacrament of the Body and Blood of Christ--Against the Fanatics)." Should we indict Calvin for his role in Servetus' vicious death?

Rather than accepting everything, Paul commands us to "test everything; hold fast what is good. Abstain from every form of evil (1Thess.5:21-22; cf. 1Jn.4:1)." John MacArthur writes that "God's Word makes it clear that not everything that glitters is gold; doctrinal error abounds at every turn, the temptation to embrace it is great, and the stakes involved are eternal. God calls us, His people, to distinguish what's good from what's bad (Fool's Gold)." It is my contention that the when we examine the writings of those who have come before us, they will outshine the current stream of contemporary thought. Nevertheless, the call to read a bunch of dead guys is essentially a call for biblical discernment. While they certainly are not infallible, they provide a much needed rule by which we might measure current thought.

Lewis warned of "the dangers of an exclusively contemporary diet. A new book is still on its trial and the amateur is not in position to judge it. It has to be tested against the great body of Christian thought down the ages, and all its hidden implications (often unsuspected by the author himself) have to be brought to light...If you join at eleven o'clock a conversation which began at eight you will often not see the real bearing of what is said...Every age has its own outlook. It is especially good at seeing certain truths and specially liable to make certain mistakes. We all, therefore, need the books that will correct the characteristic mistakes of our own period. And that means the old books (Books)."

The discipline of thinking difficult thoughts

2006-01-17T08:47:00.000-08:00

Spurgeon once rebuked his congregation with these words:

"You do not occupy yourselves with any meditation. What do many of you that are merchants know concerning the matter? You rise up in the morning, just in time to take your accustomed seat in the omnibus; you hasten to your counting-house for your letters, and there you continue all day long, for business when you are busy, or for gossip when business is dull, and at night you go home too tired and jaded for the wholesome recreation of your minds. Week by week, month by month, and year by year, it is still with you one everlasting grind, grind, grind...I think meditation furnishes the mind somewhat with rest. It is the couch of the soul...Just as a change of posture relieves the weariness of the body, a change of thoughts will prevent your spirits from becoming languid (Spurgeon's Sermons, 4.3)."

To be sure, meditation--that is, the act of conscious contemplation--is to our minds what a brisk walk is to our bodies. But what of the content? Shall we achieve the same results if we meditate upon a good movie as we would upon deep theological truths? In his classical work How to Read a Book, Mortimer Adler asserts that if we are to grow intellectually then the books we read "must also make demands on you. They must seem to you to be beyond your capacity." I believe the same principle applies to our thought life. We must seek to be challenged in our thinking. This is not to say that we must set out to travel the intellectual road less taken, but rather that we should shun the modern tendency towards theological shallowness. Too many churches cultivate Christians who are content to select their reading from the best seller shelf , instead of the "classics" shelf. Nevertheless, though their thought may seem complex and their language difficult, it is a worthy investment to wade through the works of our theological predecessors. The contemporary Christian landscape is simply not provoking the kind of thoughts about God that that compel us to "be still and know that I am God (Ps.46:10)."

A.W. Tozer lamented on the disappearance of great works by Augustine, Anselm, et al. from the popular religious landscape. He wrote, "But such illuminated masters are known to modern Christians only by name...Apparently not many Christians will wade through hundreds of pages of heavy religious matter requiring sustained concentration (The Knowledge of the Holy)." Of this subject, Lewis added:

"For my part, I tend to find the doctrinal books often more helpful in devotion than the devotional books, and I rather suspect that the same experience may await many others. I believe that many who find that 'nothing happens' when they sit down, or kneel down, to a book of devotion, would find that the heart sings unbidden while they are working their way through a tough bit of theology with a pipe in their teeth and a pencil in their hand (On the Reading of Old Books)."

Preserving Your Wife's Honor and Authority

2006-01-13T05:02:00.000-08:00

"It is the duty of husbands to preserve the authority of their wives, over the children…For they are joint governors with them…And the infirmities of women are apt many times to expose them to contempt: so that…children will be apt to slight them, and disobey them, if the husband interpose not to preserve their honor and authority…Also you must preserve the honor as well as the authority of your wives. If they have any dishonorable infirmities, they are not to be mentioned by children and servants. As in the natural body we cover most carefully the most dishonorable parts, (for our comely parts have no need.) 1 Cor. xii. 23, 24, so must it be here. Children…must not be suffered to carry themselves contemptuously or rudely towards them, nor to despise them, or speak unmannerly, proud, or disdainful words to them. The husband must vindicate them from all such injury and contempt.” These words were spoken by Richard Baxter in a sermon entitled The Special Duties of Husbands to Their Wives. As husbands, we readily assume the role of protector outside the home, but Baxter advises us to offer the same service within it. In securing his wife’s honor and authority, the husband will serve many profitable goals. Prominent among these is that he will gain the respect of his wife. “However, let each one of you love (agape) his wife as himself, and let the wife see that see respects (phobeo) her husband (Eph.5:33).” True, neither of these--love nor respect--is optional, but most husbands agree that respect is better earned than demanded. There is the duty of fear—such as exists between a private and his drill sergeant. The fear is instilled within the young recruit so as to make his will malleable. In contrast, there is the biblical phobeo which exists between husband and wife. The husband who defends his wife against mutiny will not only preserve the peace but (more importantly) will have earned the respect of his wife.

The knowledge of God in preaching

2006-01-09T04:47:00.000-08:00

John Calvin wrote, "Again, it is certain that man never achieves a clear knowledge of himself unless he has first looked upon God's face, and then descends from contemplating Him to scrutinize himself...Yet, however the knowledge of God and of ourselves may be mutually connected, the order of right teaching requires that we discuss the former first, then proceed to treat the latter (Institutes of the Christian Religion)." Scripture informs us that the proper goal of preaching is to explain God. When we accomplish this, God is glorified and believers are edified. This is what Paul taught by writing, "And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit (2Cor.3:18)." In other words, spiritual growth occurs when we understand the God of Scripture, or as Calvin put it look upon "God's face." Thus, God-centered preaching is a must for we are "being transformed into the same image" which we are beholding. Preachers must devote themselves to expounding the riches of the knowledge of God. They must talk more about God than man.

A God-centered existence

2006-01-04T11:17:00.000-08:00

In Mere Christianity C.S. Lewis wrote, "God made us: invented us as a man invents an engine. A car is made to run on gasoline, and it would not run properly on anything else. Now God designed the human machine to run on Himself. He Himself is the fuel our spirits were designed to burn, or the food our spirits were designed to feed on. There is no other." Indeed, this is a dominant theme of Scripture. Paul declared that "for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist (1Cor.8:6)." We need not stop here, however, for Scripture describes our existence as radically God-centered. He has graciously created us (Jn.1:3; Acts 17:26; Ps.139:13). He sustains our daily existence (Acts 17:28; Eph.4:6; Col.1:16-17). He mercifully provides for us (Gen.33:5; Matt.6:31-33; Acts 14:17). And He determines the span of our life (Job 14:5; Ps.139:16; James 4:13-15). It is right to conclude that apart from the sovereign demonstration of God's grace we would cease to exist. Truly, none have stated it better than Paul when he wrote, "For from Him and through Him and to Him are all things. To Him be glory forever. Amen (Rom.11:36)."

God is our center. But let's not misunderstand this all important principle. He is not the center as some may say that the Empire State Building is the center of Manhattan, with everyone buzzing about around it. No, He is the center much like the hub of a wagon wheel, holding everything together. As such, our worship and adoration should flow like a mighty stream towards Him.

Christ is the content

2005-12-16T12:32:00.000-08:00

"But we preach Christ crucified (1Cor.1:23)." If we study the sermons of old we will find that the common denominator is Christ. This is why preachers such as Edwards and Spurgeon were so influential. Quite simply, when they proclaimed the gospel, they preached Christ because He is the gospel. Spurgeon warned that without Christ "your gospel is an effeminate thing--a thing of words and sounds, and not of power. Cast it from you, I beseech you: it is not worth your keeping and when you come before the throne of God, you will find it will fail you...(Spurgeon's sermons, #5)." If our message is to impact this current generation, then it must remain Christ-centered. It is not optional.

Apparently, however, some believe and teach that it is. Read the words of Tony Campolo during a recent interview:

"We [himself and Brian MacLaren] believe there are questions in our culture today that must be addressed by Christians, and not just by 500 year old answers. I mean, who really cares about the doctrine of predestination or eternal security today outside of theologians? Most people are like the single mom trying to raise her daughter, or kids facing the peer pressure of drugs and sex, or the aimlessness of so many people. These are the issues Christians must address."

Who cares? Well, for one God cares. Furthermore, He cares enough to have communicated these doctrines to His church (the vast majority of which are NOT theologians). But the present point is that regardless of your theological persuasion, these two doctrines are some of the most Christocentric elements of our faith (e.g. Eph.1:3-14; Jn.10:24-30). It is impossible to flippantly toss aside such key doctrines and retain an essentially Christ-centered gospel. If you give people a gospel without the Christ of Scripture then you give them a spiritual mirage. Surely Campolo's concern is to provide hope for the single mom, but there is no hope apart from "Christ crucified." Many in our day go out of their way to become relevant, but nothing makes us more irrelevant to our culture than spirituality without Christ crucified.

Preaching in the 17th century, John Owens commented, "Today, the person and offices of Christ are not considered to be of any great importance and so are rarely preached." The result was that "people [find] nothing to satisfy them in the gospel and so have turned their backs on its great doctrines of grace (found in Apostasy from the Gospel)." These words speak volumes to today's church. A gospel apart from Christ will never satisfy the deep longing of the soul.

Don't dabble in darkness

2005-12-13T14:05:00.000-08:00

In 1859 Charles Spurgeon preached a sermon entitled Little Sins, in which he discussed Satan's ability to tempt us with "little sins." He said, "the enemy shall come upon you with this cry,--'Is it not a little one?' and tempt you into sin because he leads you to imagine that there is very little harm in it." In fact, "Many souls, I doubt not,...have ventured into sin where they thought the stream was shallow, and, fatally deceived by its depth, they have been swept away by the strength of the current to that cataract which is the ruin of such vast multitudes of the souls of men." Spurgeon's exhortation to Christians is that while our salvation may not be at stake, our relationship with Christ will be hindered. He continued, "little though it be, it may mar my fellowship with Christ. Sin cannot destroy but it will annoy, it cannot ruin my soul, but it will soon ruin my peace. Thou sayest it is a little one, Satan, but my Savior had to die for it...Is it a little one Satan? But a little stone in the shoe will make a traveler limp...Jesus will not walk with his people unless they drive out every known sin."

As today's church becomes increasingly comfortable with the world let us remember Spurgeon's words, which echo those of the apostle John: "God is light, and in Him is no darkness at all. If we say we have fellowship with Him while we walk in darkness, we lie and do not practice the truth (1Jn.1:5-6)." Spurgeon's conclusion on the matter was simple, "Dread sin; though it be never so small, dread it."

Athanasius answers the Emergent Church

2005-12-08T19:48:00.000-08:00

In a letter to Emergent Church leader Brian MacLaren*, a reader posed this question: "My main question to you is can Scripture be more of an open work...The conversation in your Neo series seems to suggest an idea that the writers are trying to understand and share what they see about God..." He continues by adding his own opinion. "This has had a profound effect on my personal thinking...I would like to think it be more open. Are all the essentials needed for Christianity canonized? Yes, but it lacks the beauty of the ongoing conversation...Adding writings from the 2nd century to present will bring alive Christianity." In response, MacLaren adds "I wouldn't use the idea of an open canon to defend that idea. I think the language of a foundation to be useful here...we keep building the house, but we don't keep adding to the foundation."

Two important observations need to be noted. (1) MacLaren did not deny the reader's assessment of his writing. Instead, he merely engages in a semantical repackaging: "I wouldn't use the idea of an open canon..." Even though he calls it something else, the concept of an open canon remains. Essentially, by acknowledging that a foundation exists he diverts attention from the fact that perhaps he believes it can be added to. The question is clearly stated, yet the answer is not. (2) The reader's interpretation was not corrected, even though he himself admitted "Of course, this would not fall in line with the authoritative approach of modernity, and would be deemed heretical." Instead of correcting the idea, MacLaren seems to merely provide the reader with a way of avoiding the "heretical stigma." There is something more important here than what this influential leader actually believes, namely how he is interpreted by his followers.

Even though MacLaren refuses to answer the question ("can Scripture be more of an open work?"), Athanasius did so long ago. In the 39th Festal Letter of Athanasius, he dealt with the reality of the inspired doctrine being corrupted by mingling it with the apocrypha. He wrote,

"Since some have taken in hand to set in order for themselves the so-called apocrypha and to mingle them with the God-inspired scripture, concerning which we have attained to a sure persuasion, according to what the original eye-witnesses and ministers of the word have delivered unto our fathers, I also, having investigated the matter from the beginning, have decided to set forth in order the writings that have been put in the canon, that have been handed down and confirmed as divine..."

Athanasius then listed both the Old and New Testament canons. Afterwards, he concluded:

"These are the springs of salvation, in order that he who is thirsty may fully refresh himself with the words contained in them. In them alone is the doctrine of piety proclaimed. Let no one add anything to them or take anything away from them...But for the sake of greater accuracy I add, being constrained to write, that there are also other books besides these, which have not indeed been put in the canon, but have been appointed by the Fathers as reading matter...And although, beloved, the former are in the canon and the latter serve as reading matter, yet mention is nowhere made of the apocrypha; rather they are a fabrication of the heretics..."

Athanasius separates the writings into three categories: those that are divinely inspired (the canon), those that are profitable because they are in accord with the canon ("reading material"), and those that are heresy. He answers the question of an open canon by writing "let no one add anything to them [the canon]." Those in the Emergent church movement would do well to heed to the counsel of Athanasius: the canon is closed.

*MacLaren was recently named to TIME magazine's "25 Most Influential Evangelicals" list.

The tradition of the truth

2005-12-07T08:38:00.000-08:00

In Against the Heresies III *, Irenaeus argues for the "tradition of the truth" that has been faithfully handed down "from the apostles and is guarded by the succession of elders in the churches." In fact, this was Paul's constant admonition to Timothy, "guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called 'knowledge,' for by professing it some have swerved from the faith (1Tim.6:20-21; cf.1:3,10;6:3)." Following Paul's command, Irenaeus contended with the Gnostics, who promoted a secret knowledge contrary to orthodox doctrine. His defense against such a diversion from truth was to demonstrate that the faith was "delivered once for all (Jude 3)." He accomplished this by tracing the succession of elders from Peter to Linus to Clement, et al. Irenaeus boldly proclaimed:

"In this very order and succession the apostolic tradition in the Church and the preaching of the truth has come down even to us. This is a full-demonstration that it is the one and the same life-giving faith which has been preserved in the Church from the apostles to the present, and is handed on in truth."

In other words, the truth which the apostles (and NT writers) received has not changed. On the contrary, it has been faithfully transmitted. He continued by saying, "This is what the Church continues to hand on. This alone is true...we should not seek from others for the truth which can easily be received from the Church. It was there, in the Church, that the apostles, like a rich man making a deposit, fully bestowed everything that belongs to the truth...Therefore we ought to...lay hold of the tradition of the truth."

John Stott made three conclusions from the pastoral epistles (1) An objective body of doctrine exists. (2) This doctrine has been revealed to us by God and is true. (3) The church upholds this doctrine and passes it along to the next generations (The Message of 1 Timothy and Titus). A failure to guard any of these conclusions results in a lessening of the gospel of Christ. John Calvin adds,

"The [apostles] were sure and genuine scribes of the Holy Spirit, and their writings are therefore to be considered oracles of God; but the sole office of the others is to teach what is provided and sealed in the Holy Scriptures. We therefore teach that faithful ministers are now not permitted to coin any new doctrine, but that they are simply to cleave to that doctrine to which God has subjected all men without exceptions (Institutes of the Christian Religion)"

The truth has been delivered to the church. The church is to proclaim it, teach it, treasure it, defend it, and guard it. May God raise up ministers who will "lay hold of the tradition of truth."

*A good resource for early church thought and writings is Documents in Early Christian Thought. It contains extracts from the writings of early Christian Fathers which are organized under theological headings for ease of use.

Sanctification: the result of communion with Christ

2005-12-06T10:42:00.000-08:00

"Christ delights to reveal Himself to His saints (Jn.14:21). He will reveal Himself in all His grace, desirableness and loveliness. He will reveal Himself to them as Savior, Redeemer and chief among ten thousand. He will reveal Himself as the pearl of great price (Mt.13:44-46).Others will see in Him no beauty and nothing to desire in Him. But to His saints, in whom is all His delight, He will show Himself and all His glorious and excellent properties that they may see how lovely He is. From the world He will hide Himself. But His saints, with open face, will see His beauty and His glory and be transformed into His glorious image by the Spirit of the Lord (2Cor.3:18)."

These words were written by the Puritan theologian, John Owens in his work Communion with God. His thought here is that sanctification is the result of communion with Christ. In giving us Himself Christ has given us something of incomparable worth. Herein lies the transforming power of the Christian life, namely that as we experience daily fellowship with Him we will become like Him. The heart of this fellowship consists of feasting upon the limitless treasures of His word. If we would become more like Christ we must follow the example of Augustine and "Take up and read."

Jonathan Edwards on worship

2005-12-02T11:58:00.000-08:00

In the fall of 1734 Jonathan Edwards preached a sermon entitled "Praise, one of the chief employments of heaven." It can be summarized simply in two propositions. (1) Presently, God is worshipped and adored by the saints in heaven--it is their joyous work. (2) Being of the same heavenly family, the saints on earth are to engage in that same work. He said, "That [worship] is the work of heaven shows it to be the most honorable work. No employment can be a greater honor to a man than to praise God. It is the peculiar dignity of the nature of man...that he is capable of actively glorifying his Creator." He continued by adding, "the church of God on earth ought to be employeed in the same work with the saints in heaven, because they are of the same society. As they are but one family, have but one Father, one inheritance, so they have but one work." Furthermore, "The mercy and grace of God for which the saints in heaven will chiefly praise Him is His mercy exercised in the work of redemption, which work has been wrought out in this world. This love of God is the chief object of their admiration, and what they chiefly contemplate, and that employs their most ardent praises." But let us not confuse the terms "work" and "love." In the words of C.S. Lewis, they are both the same.

"I had never noticed that all enjoyment spontaneously overflows in praise...The world rings with praise--lovers praising their mistresses, readers their favorite poet, walkers praising the countryside...I think we delight to praise what we enjoy because the praise not merely expresses but completes the enjoyment; it is its appointed consumation (Reflections on the Psalms)." Indeed, it is the employment of praise that brings us joy, and subsequently, our grandest fulfillment.

Do we put the proverbial cart before the horse in our over-emphasis on individual purpose? It seems that worship is our purpose; whatever else we do should align itself under that "employment." There is no greater purpose for humanity than to glorify our Creator. Perhaps Paul said it best: "So, whether you eat or drink, or whatever you do, do it all to the glory of God (1Cor.10:31)." Most often the contemporary "purpose movement" places the two seemingly at odds with one another by over-emphasizing self: "What is my purpose?" The biblical pattern would dictate a God-centered perspective: it doesn't matter what I do, so long as it magnifies God.

Edwards concluded his sermon with the following:
"If ever we would go to heaven, we must be fitted for heaven in this world. here is laid the foundation of future misery, and of future happiness. If it be not begun here, it never will be begun. If our hearts be not in some measure tuned to praise in this world, we shall never do anything at the work hereafter. The light must dawn in this world, or the sun will never rise in the next."

May God awaken worship within our hearts.

A word about worship

2005-11-30T13:09:00.000-08:00

Let's begin with the words of C.S. Lewis:

"I assume from the outset that nothing should be done or sung or said in church which does not aim directly or indirectly either at glorifying God or edifying the people or both. A good service may of course have cultural value as well; but that is not what it exists for... ("On Church Music," in Christian Reflections)."

Oftentimes Paul's exhortation for orderly worship (1Cor.14:23-25) is used as justification for "worship evangelism." For example, in his immensely popular book The Purpose Driven Church Rick Warren uses this passage as the foundation for conducting a "seeker sensitive" service. He writes, "I believe there is a larger principle behind this advice to the Corinthian church. The point Paul is making is that we must be willing to adjust our worship practices when unbelievers are present...Being seeker sensitive in our worship is a biblical command (p. 243)." This notion is, I believe, ill-founded for it equates speaking in tongues with anything that can be considered insensitive or worse "culturally irrelevant."

Lewis agrees:
"Now at first sight to speak with unknown tongues and to sing anthems which are beyond the musical capacity of the people would seem to be very much the same thing...And this would lead to the forbidding conclusion that no Church Music is legitimate except that which suits the existing taste of the people. In reality, however, the parallel is not perhaps so close as it seems."

He supports his conclusion with reasons why the two are not the same, finally settling on his main point.

"And finally, the alternative to speech in an unknown tongue was speech in a known tongue. But in most discussions about Church Music the alternative to learned music is popular music--giving people 'what they like' and allowing them to sing (or shout) their 'old favorites.'"

We dare not miss his point. The alternative to speaking in an unknown tongue was speaking in a known tongue. It is assumed that each would be equally glorifying to God. The same cannot be said about music. When the alternative to traditional music is whatever is popular, it is wrong to assume that the latter is always concerned with glorifying God. In fact, often times it is directed towards "giving people what they like" or making them feel comfortable.

I will allow Lewis to conclude this thought.
"That words in a known tongue might edify was obvious. Is it equally obvious that the people are edified by being allowed to shout their favorite hymns? I am well aware that people like it. They equally like shouting Auld Lang Syne in the streets on New Year's Eve...To make a communal, familiar noise is certainly a pleasure to human beings. And I would not despise this pleasure. It is good for the lungs, it promotes good fellowship, it is humble and unaffected, it is in every way a wholesome, innocent thing--as wholesome and innocent as a pint of beer, a game of darts, or a dip in the sea. But is it, any more than these, a means of edification [italics mine]?"

Why "Historical Christianity?"

2005-11-29T11:12:00.000-08:00

Some may ask, "Why have you called your blog 'Historical Christianity?'" I have chosen this title because it reflects what is on my heart. This blog is not an attempt to muse about dates and events of church history--although such a discussion has much value. Instead, it seeks to advance the history of Christian thought.

In his work How to Read a Book Mortimer J. Adler noted that when we read a book we engage in conversation with the author. Likewise, the history of Christian thought is a conversation on a much grander scale. Those who have come before us have had much to say about God and it would be theological suicide to ignore their words. C.S. Lewis wrote about avoiding "the blindness about which posterity will ask, 'But how could they have thought that?'" He suggested that "the only palliative is to keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books (God in the Dock*)."

I have entitled this blog "Historical Christianity" in order to reflect the truth that Christians need not live in a vacuum. That is to say, we aren't bound by the current body of thinking in Christian circles. As Christians we have a rich history of thought upon which to draw. We would do well to listen to the lessons already learned rather than attempt to reinvent the wheel. Furthermore, you will note that whenever a work is referenced a hyperlink is also included. The link takes you to a bookstore where that particular book may be purchased. I have done this in hopes that some may buy the great works of the past and engage in the Great Conversation of Christian thought.

*In God in the Dock this paper is entitled "On the Reading of Old Books;" however, it was originally written and published as an introduction to Athanasius' The Incarnation of the Word of God. You can find a link to it on my home page.

My glory or His?

2005-11-29T07:36:00.000-08:00

Where is the contemporary church headed in our attempt to be relevant? Observe the following comments from Joel Osteen, the most popular pastor in America:

"To live your best life now, you must start looking at life through eyes of faith, seeing yourself rising to new levels. You must conceive it and believe it is possible if you ever hope to experience it. To conceive it, you must have an image on the inside of the life you want on the outside. This image has to become a part of you, in your thoughts, your conversation, deep down in your subconscious mind, in your action, in every part of your being (Your Best Life Now)."

This is the gospel he proclaims; nothing more than a spiritually repackaged Oprah. The message can be reduced to one of pleasing self. Such a message pales in comparison to those of our forefathers.

"God is glorified not only by His glory's being seen, but by its being rejoiced in. When those who see it delight in it, God is more glorified than if they only see it. His glory is then received by the whole soul, both by the understanding and by the heart (Our Great and Glorious God, Jonathan Edwards)."

I.e. the goal of life is to adore God, not myself; to delight in the Creator rather than the creature. We were created for more than to determine individual purpose or to "rise to a new level" of me. Indeed, the creature was made for the Creator. Augustine agrees:

"You stimulate [man] to take pleasure in praising You, because You have made us for Yourself, and our hearts are restless until they can find peace in You (Confessions)."

Dead guys? Oh bother.

2005-11-28T09:56:00.000-08:00

This blog is inspired by a fear best described by A.W. Tozer in his classic work, The Knowledge of the Holy.

"It is impossible to keep our moral practices sound and our inward attitude right while our idea of God is erroneous or inadequate."

The present fear is not that we fail to think about God, but rather that the current landscape of Christian literature is not provoking thoughts worthy of Him. A cursory survey of best sellers in any Christian book store evidences this. There we can find books on The Secrets to Exceptional Living, Living the Extraordinary Life, Your Best Life Now, A Sensational Life, et al. Such books, however, serve only as a mirage to the hopelessly searching mind. Quite simply, they do not produce what they promise.

I can make this assertion because they begin and end with self. Scripture is clear on the path to spiritual maturity:

"And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another (2Cor.3:18)." And still further...

"For God, who said, 'Let light shine out of darkness,' has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ (2Cor.4:6)."

In other words, we become spiritually mature when we gaze upon Christ; that is, when we seek to know Him more (Phil.3:7-8). Conversely, we can never rise above spiritual immaturity by gazing at our own navels. It is my contention that the current climate in Christian literature fails to lift our minds above self and cause us to behold the glory of the Lord. Throughout history there have been those, however, who have produced a different level of thought and reflection. I speak of men like Augustine and Anselm, Edwards, Owens, and Lewis. This blog is dedicated to recovering those past thoughts for today's church.