March 30, 2009
Obama as Notre Dame Commencement Speaker
Sarah Pulliam of Christianity Today interviews Francis Beckwith about Notre Dame's controversial decision to invite President Barack Obama to speak at their May 2009 commencement service and to receive an honorary doctorate in law. Richard Mouw, President of Fuller Seminary, and David Dockery, President of Union University, also chime in.
HT: JT
March 29, 2009
Interview With Wife of Slain Pastor Fred Winters
On Sunday, March 8, Pastor Fred Winters was tragically killed in his own pulpit by a man he had never met. I've still heard nothing with regard to a motive. In this five-minute clip, Mr. Winters' widow speaks about her experience. It is wonderfully moving testimony of grace and forgiveness. Not a hint of bitterness or anger. You'll be blessed for the viewing.
(HT: Denny Burk)
March 28, 2009
Videos of The Holiness of God Conference
The team at Ligonier Ministries has graciously made them all available. In English and in Spanish! Very impressive!
(HT: All over the place)
A New Tim Keller Wiki
There is a new Tim Keller Wiki, assembled (naturally) by Keller fans. Think you know your Keller? You can submit a brief bio and be considered as a contributor. The Wiki is well-organized and has links to Keller's books, articles, audios, and videos.
For example, if you are looking for all the videos related to The Reason For God, you can find them all here.
(HT: Abraham Piper)
For Conservatives In the United Kingdom
Daniel Hannan speaks from the heart on the floor of Parliament. Is President Obama going to take us on the same path with his budget?
(HT: Mark Schon)
March 25, 2009
Ligonier National Conference - Links To All My Posts
I was able to live-blog most of the sessions, but I did miss a few (Albert Mohler, R.C. Sproul's first message, the Ferguson/Lawson/Sproul Jr./Begg Q&A, and Robert Godfrey). A busy and edifying three days!
Ligon Duncan - John Calvin and The Christian Life
Steve Lawson - The Legacy of John Calvin
Steve Lawson, Ligon Duncan, Albert Mohler, and Sinclair Ferguson - Q&A Session
R.C. Sproul Jr. - Train Up Your Children: Family Worship of the Holy God
Sinclair Ferguson - Hallowed By Your Name: The Holiness of the Father
Steve Lawson - The Holy One of God: The Holiness of Jesus
Alistair Begg - The Breadth of the Almighty: The Holy Spirit
Thabiti Anyabwile - Cosmic Treason: Sin and the Holiness of God
D.A. Carson - A Holy Nation: The Church's High Calling
Derek Thomas - Be Ye Holy: The Necessity of Sanctification
D.A. Carson, Derek Thomas, Robert Godfrey, and Thabiti Anyabwile - Q&A Session
R.C. Sproul - A Consuming Fire: Holiness, Wrath and Justice
Update: Ligonier Ministries has now made all the conference videos available -- in English and Spanish.
March 24, 2009
An Interview With David Powlison
I started listening to and reading David Powlison about seven years ago. I have found him to be remarkably wise and balanced in his understanding of God, man, depravity and suffering. C.J. Mahaney just completed a four part interview with David Powlison. It serves as a great introduction to the man.
March 23, 2009
Special Olympians - The Dignity of Every Life
By now you've likely heard about President Obama's gaffe on the Jay Leno show, comparing Obama's bowling performance to the Special Olympics. Though self-depreciating, the comment was insulting to the millions of Americans born with various challenges such as Down Syndrome. Justin Reimer responds with a pointed yet gracious open letter to the President.
My life has been deeply impacted by the life of my son, Elisha who has Down Syndrome. Each day he brings joy to our home and has brought numerous spiritual blessings. Most importantly, Elisha is just as much created in the image of God as the most "normal" or intellectual or educated person on earth, even you Mr. President. He has just as much value in Christ as Abraham Lincoln or any of the historical icons in our history. He is not and should not be the punchline of a joke by the man who holds the highest position in the world.Read the whole thing.
The Sin of Infant Baptism - Mark Dever & Scott Clark
In an article in the latest 9Marks e-journal, Mark Dever makes this statement:
"I have many dear paedo-baptists friends from whom I have learned much. Yet I see their practice as a sinful (though sincere) error from which God protects them by allowing for inconsistency in their doctrinal system, just as he graciously protects me from consistency with my own errors."It is a statement that has gotten him in trouble with several upstanding bloggers. That said, in my humble opinion, it is really nothing new or controversial (as Dever has sought to explain in this follow up post). Those who (by conviction) practice believers baptism only think that paedobaptized Christians (who are never subsequently baptized upon conversion) are in sin for never having been truly baptized. That is what it means to be a baptist by conviction. Meanwhile, those who practice paedobaptism by conviction (like R. Scott Clark) believe that baptists are in sin for not applying the sign of the covenant (baptism) to their children. By this logic, my wife and I are in sin for not baptizing our three-year old daughter or eighteen-month old son.
So there you have it. Each thinks the other is in unintentional sin. Nevertheless, each is able (or should be able) to work with the other for the good of the gospel's witness in the world, as we look forward to the perfect unity of heaven. This, I think, is the right way to be "together for the gospel." Saying we are united in Christ doesn't mean that we disregard our convictions. On the contrary, true "tolerance" is loving a brother in Christ while remaining firmly convinced that he is wrong in this or that -- even as you pray that he loves and receives you in spite of your errors (of which you are not entirely aware).
Update: This post has been updated to correct the suggestion that James Grant practices paedobaptism. Mr. Grant is in fact a Baptist (God bless him....).
March 21, 2009
Ligonier National Conference - R.C. Sproul (II)
Dr. R.C. Sproul closed out the conference speaking on the theme A Consuming Fire: Holiness, Wrath and Justice.
INTRODUCTION
Very few believe in the holiness of God. And if they do, few add the concept of justice to holiness. And fewer have a concept of the wrath of God. It is far more common to believe that the love of God trumps the justice and the wrath of God. We generally assume grace. We no longer think grace is amazing. We no longer think God is holy, or a God of justice, or a God who expresses wrath.
I CHRONICLES 13 - THE DEATH OF UZZAH
Dr. Sproul took us to I Chronicles 13:1-12. He noted that when he was in seminary he was taught that passages such as this, where God suddenly kills a person, demonstrate that the God of the Old Testament is incompatible with the New Testament emphasis on the love of God in the teaching of Jesus. But let's at least look at the story.
Uzzah is driving the cart which is carrying the ark of God, and when the car tips he instictively reached out to keep the arc from falling. Now some say, "Actually, Uzzah just had a heart attack." Others say, "This just represents the dark side of Yahweh." But we can get some help from Numbers 4. We see that the Kohathities had an elaborate process of carrying the holy vessels using poles. The details were so that humans could never actually touch them (verse 15). Given that Uzzah had this reponsibility of driving the cart, we can infer that he was probably a Kohathite. His sin, as Jonathan Edwards once preached, was the sin of arrogance.
LEVITICUS 10 - THE DEATH OF NADAB AND ABIHU
We don't know what was in the strange fire. But it was not offerred according to God's command. See Gospel Worship, by Jeremiah Burroughs, for a great exposition of this text. In light of our crisis of worship, this is a book that every Christianity today needs to read.
Note that with Uzzah, David got a bit upset. And here we see that Aaron gets upset. Moses is able to calm him down by reminding him of what the Lord had said: "Among those who are near me I will be sanctified, and before all the people I will be glorified."
But the story goes on. God (through Moses) instructs that the bodies be removed from the camp. The two deceased priests had profaned God's camp with their false worship. Furthermore, God forbade that public lamenting take place for them ("Do not let the hair of your heads hang loose, and do not tear your clothes, lest you die.")
SINNERS IN THE HANDS OF AN ANGRY GOD
The imagery employed in Jonathan Edwards' famous sermon Sinners In The Hands of An Angry God. In that sermon, he employed numerous metaphors, all of which had Scriptural origin. One of them is that of a dam breaking. People are storing up wrath against the day of wrath. And another is of a spider's web, holding sinners up by a single thread. And that single thread is held by the hand of God. We rightly remember the sermon's topic as the wrath of God. But even moreso it is a sermon about the grace of God--holding people up from the pit, and preventing their immediate destruction.
Sadly, some believe in a "god" of love from whom there is nothing to fear. But this "god" is a figment of imagination. Edwards wisely reasoned with the people of his day: "Give me one good reason you are still alive today and not dead and in hell already." Apart from the grace of Christ, we cannot.
THAT'S NOT FAIR
Dr. Sproul recounted the story of when he was first teaching at the college level. He had 250 freshmen and he explained that there would be 5 essays to write during the semester and they all needed to be on time barring extraordinary circumstances such as a death in the family. The first deadline came, and 25 weren't done. They begged for mercy and received it, with the warning that it shouldn't happen again. The next time, 50 were late. And the time after that, 100 were late. Eventually, when mercy was refused, they retorted "that's not fair." They had totally confused mercy and justice. The first time, they were amazed by grace. The second time, they assumed it. By the third time, they demanded it as an entitlement, as an inaliable right.
CONCLUSION
Some in this room may be close to their own deaths, and to the terrors of hell thereafter. I beseech you to be covered with the righteousness of Christ and to escape for the righteous wrath of God. Receive the mercy and grace He offers to you today in Jesus Christ.
Ligonier National Conference - Q&A Session III
The panel consisted of D.A. Carson, Derek Thomas, Robert Godfrey, and Thabiti Anyabwile. John Duncan moderated.
1. Why do we de-emphasize general revelation in the Reformed theology tradition?
I'm not sure we do, but we should note both the value of general revelation and its inadequacy. General revelation gives the knowledge of God's nature but it is insufficient to save.
2. What if we are in a hostile work environment (closed to the gospel)?
Be gracious and winsome and thankful that you are interacting with those who must be won. You have to love these people. If you are afraid of them, you won't engage them. Remember that you are likewise made in the image of God. We can tend to love ideas more than people.
3. What are the challenges associated with holiness (or the lack of it) in the church today?
We need to expect suffering. Growth in holiness is a matter of the heart but also external forces in the church. There has been a decline in honoring a day for the Lord, and thus a decline in time for the Lord, and thus a lack of personal holiness. Godfrey exhorted churches to have Sunday morning and evening services. Anyabwile noted that our union with Christ gives us motivation for holiness.
Carson: We haven't concentrated on God and the gospel, that's why we don't have enough holiness. Everything is tied to that. Don't think about it only in terms of "not doing stuff" or "doing stuff," and that reduces to moralism. The law cannot save, although there is a place for law.
4. If you were the pastor of a new church plant, and all your parishioners were new converts, what would you preach through and why?
Carson: Whatever books of the Bible you choose, go through them quickly.
Anyabwile: Agree, give them a sense of the full counsel of God.
Thomas: It has been liberating for me to have to move through books fairly quickly. If they are young Christians, they need to hear the gospel. I would want to make sure that I was preaching on a gospel and focusing very deliberately on Christ.
Godfrey: I would not only preach through books of the Bible. I would also use the Heidelberg catechism, pick up topics, and then preach on those topics (Lord's supper, baptism, etc.)
5. What does it mean to grow in the grace of God?
Carson: To grow in the working out of grace in Christ Jesus such that we are increasingly transformed into the likeness of God's dear son. Speech, behavior, priorities, relationships will be realigned. It is worthwhile working through the latter chapters of the pastoral epistles, but we must remember that it is the working out of God's grace. The gospel doesn't just tip us in, it continues to be worked in us.
6. What would make a Calvinistic evangelist even get up in the morning when he knows that nothing he does will impact his work?
Anyabwile: Guarantees success.
Carson: God ordains the ends and the means. It is election that grounds perseverance, otherwise it is just style and mechanics.
7. Are we all equally sinful?
Godfrey: We're all equally guilty.
Carson: In one sense we're all guilty. But there are sins committed "with a high hand" and other sins. Jesus referred to "weightier matters" of the law. So not all sins are equally serious on every scale.
Anyabwile: I'd want to explore it with them pastorally, if it was in a counseling situation. Could emphasize our commonality as sinners (even our righteousness contains sin), or our differences.
Carson: David said he "only sinned against God." But he actually sinned against many others also. The key is that no one is more offended than God himself.
8. Is it possible for someone to want to be part of God's elect but not actually be elect?
No.
9. What do you think of contextualization?
In one sense, we do our theologically "locally." Being finite, we naturally think in terms of our context. But this doesn't mean there are different gospels for different people groups.
10. What do you think of a biblical metaphor (e.g., forensic justification) needing to work across cultures?
Carson: There is no culture that perfectly appreciates all the biblical metaphors. I don't think it is better to start (among biblical illiterates) with law, rather start with idolatry. But ultimately you need both law and idolatry. Show sin as a betrayal of God.
Sometimes where people end (in this contextualization) issue undermines where Christ intends to end ("I will build my church.") People can strengthen divisions ("a gospel for the poor in China", or "the rich in New York", etc.).
But the gospel says: we are a holy nation, one church.
11. Discuss predestination and election as it relates to John 3:16.
Predestination, in Calvin's Institutes, was seeking to answer the question "where does faith come from?" For Calvin, it came after the discussion of faith.....predestination is to keep us from being proud.
In Ephesians, we see predestination toward the beginning. And in Romans we see it toward the end. Predestination is a "family secret." It is a discussion for believers -- how is it you were saved?
Remembering that it is a family secret helps us to understand where John 3:16 fits in. God ordains the ends and the means.
Carson:
1. God's sovereignty never removes man's responsibility.
2. Men choose, believe, obey, and disobey. But their responsibility never functions to make God fully contingent.
First make sure that people understand that both truths are there in Scripture before you entertain how they can both be true.
12. Did the church fathers before Calvin teach the doctrines of grace?
See Thomas Oden, a church father expert. You can find this in various places in the church fathers, but the fathers were (a) fallible and (b) attacking all sorts of problems. When Augustine taught on predestination, most people said, "Oh yeah, this was there all along."
13. Are prophets and preachers one and the same?
Anyabwile: Not in the unique sense in which the prophets and the apostles are the foundation of the church.
Carson: Sometimes biblical words are used in different ways by different authors ("calling"). We see that with apostle sometimes. But no, there are not prophets in the sense of Isaiah, but there are a range of meanings to the word prophet in the New Testament.
14. How to balance all responsibilities and still be a good pastor?
Try to carve out 4-5 hours that are directly devoted to study each morning. The more theological/language education you have before you start, the easier it will be (e.g., if you are knowledgeable in Greek and Hebrew). Also, see studying and preaching the primary way that you love the flock. Lastly, watch out for "bottomless pit" parishioners -- love them, but don't let them take over (or the rest of the people will starve).
Prioritize. Plan. Much prayer does not occur for lack of planning. Same for study. There are stages of life. You must be a minister of the Word and prayer.
Ligonier National Conference - Derek Thomas
Derek W.H. Thomas is the John Richards Professor of Practical and Systematic Theology at Reformed Theological Seminary in Jackson, Miss. He is also the minister of teaching at First Presbyterian Church in Jackson and editorial director for The Alliance of Confessing Evangelicals. Among Dr. Thomas’ many books are God Strengthens: Ezekiel Properly Explained, Mining for Wisdom: A Twenty-Eight-Day Devotional Based on the Book of Job
Dr. Thomas, addressing the topic Be Ye Holy: The Necessity of Sanctification, took us to I Peter 1:13-25.
INTRODUCTION
It is one thing to talk about the holiness of God and another thing to long for holiness in our own life. Consider the "third use" of the law (as a guide). Or Luther's refrain: We are saved by faith alone, but not by a faith that is alone. Or James: Faith without works is dead.
But ours is a man-centered age. We like books on how to be a good father or how to improve your diet, rather than how to be holy and Christ-like. And in our circles, we can get caught up with theological issues and miss the point that the goal of all theology is to drive us into a holiness of life. R. Murray Mc'Chenye's great statement has been noted: "My people's greatest need is my personal holiness." This is serious business because without holiness, the author of Hebrews tells us, no one will see the Lord.
MORAL IMPERATIVES ARE BASED ON GOSPEL INDICATIVES
We see "therefore" at the start of our passage. Why? Because Peter is basing his moral imperatives on gospel indicatives. Confuse those two and you've confused the gospel. In the first two verses of I Peter we see that being addressed are "the elect exiles." And to what end? "Sanctification of the Spirit, for obedience to Jesus Christ." We are saved in order to be holy.
Notice how Trinitarian Peter is: "foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ." Each member of the Godhead works in concert with the others in foreordination and execution of salvation. What have we been called to? "An inheritance that is imperishable, undefiled, and unfading....joy that is inexpressible and filled with glory." We are to be holy because we've been brought into this relationship with God.
We are to think in Christian ways - in biblical ways. The battle begins in our minds. Dr. Thomas recalls visiting Geoffrey Thomas in Alfred Place, Aberystwyth, rising early and reading John Owen on indwelling sin. John Owen used to talk about "the default state" of your mind: what does your mind revert to when it is not being pushed in one direction or another. That is the indicator of your spiritual mindedness.
We see three motivations for holiness in I Peter 1:13-25.
MOTIVATION I: THE HOLINESS OF GOD
In verse 15-16 Peter cites the text from the holiness code: "you shall be holy, for I am holy." This gives us both a motivation and a standard for holiness. Because the members of the God-head are holy, God's people ought to be holy. We ought to reflect something of God's moral purity. How could it be otherwise?
I Samuel chapter 1. Consider the parameters whereby Hannah was motivated to be holy. In this passage we're introduced to this small family, Elkanah and his two wives, Hannah and Peninnah. While Hannah is unable to bear children, Peninnah's womb is quite fruitful. And apparently she rubs it in during the family's annual visits to the temple. In I Samuel 1 we see Hannah in anguish. Her husband insensitively suggests he ought to be more precious to Hannah than 10 sons. While Hannah prays inaudibly, Eli (with equal insensitivity) inquires as to whether she is drunk.
Hannah's prayer was straightforward: Give me a son, Lord, and I will give him back to You. Imagine the selflessness of Hannah, when God did give her a son: As soon as the child was weaned, she brought him to the temple. What was it that motivated her? It was the holiness of God (I Samuel 2:2). There is a beautiful attraction of holiness.
Is holiness our passionate concern? Is it what we yearn for, and pray for, and long for? Is holiness our personal passion? Our passion for our churches?
MOTIVATION II: THE GOSPEL
We have been bought--purchased: we are not our own (1:18). Peter is perhaps reflecting on that testimony he gave at Ceserea Phillipi: "You are the Christ, the Son of God." How to Jesus respond? He proceeded to explain that he must go to Jerusalem and die. And Peter's response: "Lord, you must be mistaken. You who are the Sovereign King -- this could never happen to you."
What dawned on Peter (upon his reflection of Ceserea Phillipi) is that Jesus had ransomed him from the vanity of this world. This is gospel logic. When something is bought, you have the right of private ownership. Peter is reflecting on the fact that he belongs to Jesus Christ. Blood was shed for me. A ransom was paid to set me free.
He goes on verses 20-21 to reflect upon the revelation of the gospel: "He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you who through him are believers in God." Our holiness is based upon all that God has done to secure our redemption. What the redeemed soul needs is human holiness, not God's holiness or angelic holiness. But in the humanity of Jesus Christ. Those who santifies and those being sanctified are one and the same. We are, in progressive sanctification, to reflect the righteousness of Christ which has been reckoned and imputed to us.
Paul's language is that we have "believed into Jesus Christ." Peter says we are "living stones" in a building in which Jesus Christ is the chief cornerstone. (No surprise that Peter should choose the stone/building imagery -- Jesus gave Him the name "rock".)
We have been brought into a relationship in which we can call God "Abba, Father." We have been brought into the family of God. That is why he goes into the importance of our loving one another. Dr. Thomas reflected on his own conversion as a young adult. It hit him that Christians were his true family. Peter is addressing holiness within the context of family life.
Dr. Thomas reflected on getting into trouble with the headmaster at the age of 12. That was painful, but nothing compared to the rebuke of his older brother. His 17 year old brother caught him in the hallway, took him aside and said, "You have let the family down." That is the logic of Peter's motivation here: We are to love one another sincerely, because we are family. When we fall short of God's glory, we let the family down. We let the Father down. It is a test of our love for God the Father.
MOTIVATION III: THE JUDGMENT OF GOD
We lack the time to expand upon this, but suffice it to say it is a neglected topic in our day. We are to give an account of the deeds done in the body. There is to be a judgment and rewards alloted. One of the motivations for holiness is that a day of reckoning is surely coming. Peter's concern for holiness here is in the midst of fiery trials.
Are you experiencing trials this morning? Peter would be saying to you: See that trial as God's gift to you. Embrace it. Don't waste your cancer, as John Piper wrote. See that trial in the purposes of our sovereign God as the very means to conform you into the image of God. That you may be able to say with Job: "When I am tried, I shall come forth as gold." Or as Charles Wesley wrote:
Finish then thy new creation:
Pure and spotless let us be;
Let us see thy great salvation,
Perfectly restored in thee;
Changed from glory into glory,
Till in heaven we take our place,
Till we cast our crowns before thee,
Lost in wonder, love and praise.
March 20, 2009
Ligonier National Conference - D.A. Carson
Donald A. Carson is research professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Ill. He is a widely sought-after conference speaker and teacher, and he is known in the church for his excellence in scholarship and passion for the biblical Gospel. Dr. Carson has authored more than forty-five books including The Gagging of God, Scripture and Truth
In addressing the topic A Holy Nation: The Church's High Calling, Dr. Carson read I Peter 2:4-10.
INTRODUCTION
In addition to our individual identities, we all have corporate identities. In fact, we have many corporate identities. We are all here at the Ligonier conference. Many of us are Americans. Some are plumbers. Others are doctors. Etc. Of course, these corporate identities overlap. We may be Americans and doctors. And the precedence of these corporate identities may differ from one person to another. Some prefer to think of themselves as medical doctors first, and African Americans second, while others may reverse the order. But our corporate identity as Christians trumps all other corporate identities.
I. OUR IDENTITY
You are a "chosen people." The word is sometimes rendered "race." Isaiah 43:3-4 and then from verse 19 and following shows that God has a special love for the people of Israel (over Egypt, Cush, and Seba) even though the Israelites have not offered their God-commanded sacrifices. God will nevertheless deal with them as His covenant people.
It started with Abraham. He was chosen; he didn't offer himself as the leader of a new race. And then there is the selection of Isaac (not Ishmael) and then Jacob (not Esau). The locus of God's chosen people extends to Christians today. Persecution was inflicted upon the Christian "genus" (people) to whom Peter was writing because they believed (as a pagan of that day wrote) in the "strange myth of the resurrection."
(A) Chosen people
Peter 1:1 establishes the diversity of the readers to whom he intends his letter, "You, the chosen of God, from Pontus, Galatia, Cappadocia, Asia, and Bithynia." Basically, from all over the place. In our day, Peter would have said, "Iran, Egypt, Brazil, North America, etc."
(B) Royal priesthood
We see this language in Exodus 19:6. That all of the Israelites were "royal priests" did not preclude the Levites being a special kind of priest (with special priveldges and prerogatives). On the one hand, one could not volunteer to be a Levite. On the other hand, all the people are priests. The priesthood function was two-fold: (1) They were mediators between God and man. They took God's teaching, demands, and ceremonial requirements and disclosed them to the people. (2) They lifted up to God the sins of the people and their own sins.
When Paul in Romans 15 discusses his evangelism, it is called a "priestly service". We become priests not because we have some peculiar role (e.g., full-time ministry), but because as Christians we are to pray for those outside and to present the living God's gospel to them. Talking to an unbeliever is a priestly act of mediation. We are all priests in this sense; believers are built into a spiritual priesthood. We all have access to God. There are not two standards of holiness on this side of the cross. We are all a part of the priesthood (what a privilege!) of the King of the universe.
(C) Holy Nation
This is the word we render "ethnicity". [The word "nation" in English refers to a geo-political entity. In the ancient days there were multiple ethnicities that constituted one geo-political entity. For example, you might have the French-speaking Canadians (a "nation") in the "state" or Quebec.
What kind of nation are we? A holy nation. There are many communicable attributes of God (e.g., love). What about holiness? On the one hand, we're commanded to be holy - so it is a communicable attribute. On the other hand, there are concentric rings of holiness (levels). What does holy mean? Separate? Not really. Morality? You can't imagine the angels saying to God "moral, moral, moral."
No, holy is an adjective for God. Even the highest order of angels cover their wings as they cry out to God (he's too holy to look at). Other things (like instruments) in so far as they are to be used exclusively for the things of God. If we're talking about holy people, then the manner in which these people are to display holiness has overtones of morality: Living in a way that is consistent and reflective of God's holiness. Because God has set us apart as being His, we are (in one sense) holy (de facto). Yet we can live in a way that besmirches His Name. However, we are to live in such a way that we display His holiness. This can set up conflicts with other corporate identities which we may have. And how we resolve any such conflicts is very important.
(D) We are God's special possession.
On the one hand, everyone is God's possession. God rules over all. But only those who are born of God are truly God's (in a special sense). So we see that Israel is God's special possession. It is a spectacular notion. It ought to instill in us awe and wonder. Especially considering that this is by His own initiative.
Peter understands that what was said of God's people in the Old Testament must be said of God's people in the New Testament. It is an unspeakable privledge to be among God's special people. It creates a corporate identity which has supremacy over and above all other corporate identities we may have.
II. OUR PURPOSE
Back to I Peter 2:9, our purpose is "that we may declare the praises." The language is from Isaiah 43:21: "the people whom I formed for myself that they might declare my praise.
Note the sheer God-centeredness of this purpose. Many non-Christians today complain about the idea of God being "narcissistic" -- self-absorbed. This is recent - 20 years ago, we had only Christian atheists. The Christian God is the one such persons did not believe in. But such people did not have any problem with God being bigger than us. After all, He's the King; He's God. Not so for young people today.
The response is this: Because we have been made for God, it is a supreme act of love on God's part to command that we love Him supremely. Not only because He is God, but precisely because He is God. There is no insecurity in this God. He has no needs. In eternity past, the Son loved the Father and the Father loved the Son. They were perfectly content in their fellowship. God's focus on Himself is precisely what we need. Otherwise, we are left to wallow in idolatry over and over again.
Our purpose is to sing God's excellencies. Consider who we once were - aliented from God, enemies, yet now we've been ransomed. That is a cause for unspeakable praise.
III. OUR FOUNDATION
We see our foundation in I Peter 2:10: We have received mercy. The language in Hosea 1:6-9 is helpful. Those being spoken of are all Israelites. Yet God declares them to be "not His people." Then in chapter 2 we read (in verse 23) that they are again declared to be God's people. Note how Paul and Peter use these verses -- they use them to refer to Gentiles. They say of Gentiles you were "not God's people" but now "are God's people." Paul and Peter can do this exegetically because once Israel had been judiciously declared "not my people" they became indistinguishable from the pagans (exactly what Romans 1:18-3:20 is about). All are under sin: Jew and Gentile. Israel itself had become "not my people." And if God can bring back in ethnic Israelites, then he can do it to Gentiles as well. We were all "not my people" (under sin). But now we have received mercy. Go back to I Peter 1: "elect...born again to a living hope...kept through faith for salvation...ransomed....with the precious blood of Christ."
Everything we enjoy as God's people has been secured by the cross. Forgiveness, peace with God, reconciliation, justification -- all of it. Our identity, corporately, is being the people of God. We must think of ourselves as the Christians first and foremost. This is the end of racism, of nationalism. This is our identity. Our unity is grounded entirely in Christ's work. As we become God-obsessed, Christ-obsessed, and cross-obsessed, whatever other identities we have, these give a holy diversity to the household of faith, wherein our diversity becomes not a source of division and strife, but of redounding glory to God.
Ligonier National Conference - Thabiti Anyabwile
Rev. Thabiti Anyabwile is the senior pastor of First Baptist Church in Grand Cayman, Cayman Islands. Rev. Anyabwile is a sought-after conference speaker and is the author of many books including The Decline of African American Theology: From Biblical Faith to Cultural Captivity
Rev. Anyabwile addressed the topic Cosmic Treason: Sin and the Holiness of God from Numbers 25. He divided the text into four sections.
HORRIBLE CONTEXT (verses 1-5, and the preceding chapters)
At the very same time that God was protecting the Israelites from their enemies (thwarting the efforts of Balak), the people of God are "whoring after the daughters of Moab." The Lord assigns the death sentence for these offenders, and a gruesome one (vs. 4). Furthermore, he calls upon the leaders of Israel to participate in the judgment (vs. 5).
Sin is cosmic treason.
1. Sin is moral in nature.
Many in our day deny the nature of sin. People don't think it is wrong. If they choose to do something, they assume it cannot be sin (on the basis of their moral authority). Self-rule: "It is right because I desire it. I need nothing beyond that as justification." There is a big difference between David in Psalm 51 "Against you and you only have I sinned" and Frank Sinatra "I did it my way." An R&B group sang, "If loving you is wrong, I don't want to be right." Self-rule. Autonomy.
2. Sin is individual -- Individual people commit particular sins.
3. Sin is personal in its offense. -- It lands on the sight of a holy God. It is a personal rebellion.
4. Sin is treasonous in nature. -- It is a betrayal.
5. Sin is dangerous. -- It approaches the wrath of an omnipotent God. Many who live in rebellion to God think God is OK with them. Hebrews 10:26-31 ends with "It is a fearful thing to fall into the hands of the living God." Do we really believe that? Do we warn others of that?
STARTLING SCENE (verses 6-9)
A man is walking through the camp in a state of brazen rebellion. "One of the people of Israel came and brought a Midianite woman to his family, in the sight of Moses and in the sight of the whole congregation of the people of Israel." The man is taking the woman for the purpose of committing sexual immorality. And Phinehas rises up and kills them both in the very act.
When we sin against God we often think of it as independent of God. "I wasn't thinking about God at the time." But that is a reflection of disdain and contempt toward God.
James 4:4 tells us: "Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God."
Sin distorts our sympathies. When we read a gruesome passage like this, do we have an impulsive reaction to identify the with the Israelite man and the Midianite woman rather than with the Holy God who was offended. And then we read in verse 9 that 24,000 were killed. We think "that's an over-reaction." Rather than "Yes, You vindicated your name, Lord."
So sin causes us to form a treasonous alliance such that we identify with sinners against the Holy God. Sin leads to our ruin apart from Christ.
Sin should cause weeping and deep remorse. "The Lord is near to the brokenhearted and save those who are crushed in spirit." (Ps 34:18) As for me, I shall behold your face in righteousness; when I awake, I shall be satisfied with your likeness. (Ps 17:15)
HONORABLE COMMENDATION (verses 10-13)
The Lord commends Phinehas because he is jealous for God with the same jealousy that God has for His own name. We have become a kingdom of priests. We should all have a profound jealousy for God's name.
It is true that "God is most glorified in us when we are most satisfied in Him." And it is also true that "We are most satisfied when God is most glorified." What else should a pastor zealously want for His people than that God be known, loved, and honored among his people? To care most about anything less than the supremacy and glory and honor of God is itself treasonous. It is to abandon God's own agenda for Himself. It is to choose some lesser end than what God Himself has appointed.
But Phinehas is not the only one or even the main one to be commended. God Himself is to be commended. Yes, Phinehas is to be honored for making atonement and assuaging God's wrath. But God is also to be commended for the covenant that He establishes with Phinehas.
CLOSING OBSERVATIONS
1. Because sin is treason, it requires discipline and correction. When the Father in His holiness loves His people, the outcome is that He corrects those He loves. God's love walks hand in hand with His holiness. Pastors ought not to neglect discipline in our churches. And we should all (as Christians) not bristle at correction. Resolve now to receive correction when it comes (as an evidence of God's love to restore and build His people).
2. Because sin is treasonous, it requires atonement. Phinehas makes an atoning sacrifice here, but Jesus makes the ultimate sacrifice. Here Phinehas wields a spear; it would be sinners who would wield a spear and pierce Jesus Christ, whose death removed the wrath of God not for a season but forever.
3. We have juxtaposed the redemption in Christ with the way that the Mideanites and the Israelites are remembered in these last verses. Verses 17-18 identifies Zimri and Cozbi as the "Benedict Arnolds" of the book of Israel. God then uses the Israelites as the means of exercising judgment upon the Mideanites.
In a room this size, there are perhaps some who have never called upon Christ as Savior. My friend, do not be remembered as a "Benedict Arnold." It is a dreadful thing to fall into the hands of the living God. It will mean eternal ruin. It will mean endless torment. Come to Christ and be saved. End your treason. Be reconciled to God.
Ligonier National Conference - Alistair Begg
Pastor Alastair Begg is the senior pastor of Parkside Church in Cleveland, Ohio, and can be heard teaching daily on the radio program Truth for Life. Dr. Begg has served in pastoral ministry for over thirty years and has written many books including The Hand of God
To address the topic The Breadth of the Almighty: The Holy Spirit, Pastor Begg read from John 16:4-15. The passage contains words which Jesus spoke to His disciples in the upper room concerning his departure (which was at hand). He tells them he wants them to love each other. The world will hate them, and will soon put them out of the synagogue. Now if ever there was a time when the disciples need Jesus, one would think it is now.
1. The necessity of Christ's departure
In verse 7, Jesus tells his disciples that it is to their advantage that he go away. For if he does not go away, the Helper cannot come. It is helpful for us to consider at which expense this was accomplished. Jesus lived his entire life in union with the Father. Classically, at the age of 12, Jesus was not found to be with Mary and Joseph. When they found him in the synagogue, Jesus told them that "he needed to be about His Father's business." Luke tells us that this is one of the things that Mary treasured in her heart. In these chapters of John, we see Jesus preparing His disciples for His departure. And that at that peculiar moment on Calvary, we see Jesus (orphaned) as it were. It was necessary: How deep the Father's love for us // How vast beyond all measure.
The necessity lies not simply in the disciples need to receive the Helper, but in the drama of redemption --- it goes back to the covenant of redemption, where in eternity past the Son committed Himself to doing the Father's will, giving Himself for the sins of His people.
2. The identity of the helper
This is the word parakletos, it has a legal dimension -- that of an advocate. More broadly, it speaks of guidance, counsel, and comfort. We are introduced to Him as the Spirit of Truth.
In terms of the identity of the Holy Spirit, we need to understand (a) that the Holy Spirit is a unique person (a "He" not an "It), not some kind of impersonal force. Some people refer to the Spirit as a neuter. (b) As a person, He may be grieved, and He may be resisted. He is co-eternal with God the Son and God the Father. (c) The Spirit of God was present at creation and participated in creation. In Genesis 1:2 we see the "Spirit of God" hovering over the face of the waters. Then in verse 26, we understand the "let us make man in our image" as including the Holy Spirit. [Is it not the case that as we read further in the Bible, we see more in the Old Testament] (d) The Spirit of God is involved in the new birth (see Nicodemus, John 3). (e) The Holy Spirit is the author of the Scriptures. The doctrine of inspiration is directly connected to the Holy Spirit. Jeremiah noted that God had put His words into Jeremiah's mouth.
The Holy Spirit is identified as "another" helper -- He comes alongside. He will remain with God's people forever.
3. The activity of the Holy Spirit
Jesus says straightforwardly in verse 8: "When he comes, he will convict the world concerning sin....righteousness...and judgment." We see Jesus doing this sort of thing when he clears the temple. The Holy Spirit will confront the world by proving it guilty. Guilty of unbelief. Guilty of living a crooked life. Every deviation from God's standards is culpable. The world is out-of-line. The Holy Spirit will be bringing the fact of this guilt onto the hearts and minds of sinners.
Consider the thief on the cross. He tells the other thief, "We are receiving our due. This man, Jesus, has done nothing wrong." What happened in His heart? The Spirit of God confronted the thief in the dying moments of his life. This man was confronted with his sin, judgment, and his need for righteousness. "I know not how the Spirit moves, Convincing men of sin, Revealing Jesus through the Word, Creating faith in Him."
What does Paul say to Felix and Drusilla (Acts 24:24-25)? He doesn't just give a little sermon. He speaks of righteousness, self-control, and judgment. Why? Because he must. Many of us have lost our sense of the authority of God's Spirit, rendering our efforts ineffectual. The work of the Holy Spirit needs to be understood Christologically -- it is always centered on bringing glory to Christ, His person and His saving work. The unique prerogative of the disciples/apostles was to receive from the Holy Spirit the record of Jesus ministry, and to document it in the Scriptures for us.
Conclusion
The Holy Spirit glorifies Christ to the disciples and through the disciples. As the Holy Spirit indwells the disciples, they become like Him. "He walks with me and He talks with me and He tells me I am His own." That is part of the ministry of the Spirit -- to give us assurance of salvation. It was a tremendous thing for Jesus to go away--it universalized (and internalized) the person of Jesus. And what is the ultimate work of the Spirit of God if it is not to conform the children of God into the image of God? And I John 3:1-3 reminds us that our future is to be like the Holy Spirit -- holy:
"See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure."
Ligonier National Conference - Steve Lawson (II)
Pastor Steve Lawson, in addressing the topic The Holy One of God: The Holiness of Jesus, had us turn to Mark 1:21-24. Whenever the light of holiness, of truth, shines upon dead religion, sin is exposed, Satan is provoked, and unclean spirits are angered. There is no greater stronghold of Satan than in houses of worship where truth is suppressed. And there is no greater threat to Satan than when truth penetrates these houses of dead religion. All hell is about to break loose in the text. Jesus has entered the godless synagogue where Satan had gained a foothold. Remember that it was a religious crowd that most opposed Christ, maligned Him, slandered Him, accused Him of being born out of wedlock, of being in cahoots with the devil's minions.
Capernaum was an important city of enterprise in that day. Jesus enters the synagogue. Now it was not uncommon in that day for a visiting teacher to be asked to make some public remarks. Jesus opens up the Word for those in attendance. [We recall that Jesus' primary approach in ministry was to read the Word, teach the Word, and apply the Word. Jesus is the Great Expositor who has come to give the Word.] We read that the crowds were "amazed at his teaching." It is a very strong word used: the crowds were amazed at the authority of Jesus. Not only what He said but the way He said it. While the rabbis of that day were quoting other rabbis, Jesus was saying "Thus says the Lord."
And it is no coincidence that we have a demon-possessed man present. Demons traffic the most in places where their is dead religion. Jesus said of Capernaum, "Will you be exalted to heaven? You shall be brought down to Hades" (Luke 10:15). We see a similar reference in Revelation 2:9. Demons are real and they can conquer the wills and hearts of those committed to dead religion.
Jesus Receives a Title of Deity, Supremacy, and Purity
This demon cries out from this particular demon-possessed man. And he speaks for his company of demons, "What do we have to do with each other?" In other words, "What do we have in common?" This demon knows that the fallen angels are under the judgment of God. He wonders if now is the time for their destruction. And he says to Jesus, "I know who you are." There is no question of Jesus' identity among the realms of demon spirits. He identifies Jesus readily, with a better testimony than from liberal pulpits, "The Holy One of God." The Holy One -- the only Holy One. Jesus was more than a carpenter, he was the fully divine Son of the Living God. Not 50% man, 50% God. 100% God. How strange that such an astute confession should come from such unclean lips.
Jesus is completely Holy. His motives, His thoughts, His actions. What is the holiness of God? It is His "other-ness" -- it speaks of the profound difference between Him and us. It speaks of His transcendent majesty. The demon recognized this -- this was the One that was high and lifted up -- the One who was blameless in all His ways.
Look again at the title,"The Holy One of God." This is a formal, technical title. "The Holy One of God" is a formal title for God in the book of Isaiah. No less than 26 times in the book of Isaiah we find this title for Jehovah God: "The Holy One of God." It is picked up in Ezekiel, Psalms, and elsewhere. So when this demon says, "I know who you are, the Holy One of God," the identity is unquestionable. The identity was assigned to God in the Old Testament, and it is assigned to Jesus in the New Testament. That is what is taking place -- from the lips of a demon-possessed man.
There is only one other place where this is found, John 6:69. Jesus looked at Peter, "You alone have the words of eternal life." He then addressed their Teacher as "The Holy One of God." It is a title of Deity. It is a title of Supremacy. It is a title of purity. II Cor 5, "Him who knew no sin." Jesus said, "The ruler of this world is coming and He has nothing in me." [Meaning: There is no beachhead in me in which he was entrenched himself. Satan has no foothold in my life whatsoever.]
Jesus authoritatively tells the demon to shut-up and come out of the man. The crowd was already amazed, and now this? They began to say among themselves "Who is this?" A new teaching, with authority. New for them, but old in origin. Immediately in verse 28 we read, "The news of Him spread everywhere." This is the holiness of Jesus. Conquering the ruler of this world. At Calvary, fully defeating them, dying as the Sinless Lamb of God, becoming sin for us. "Now is the ruler of this world cast out." Jesus "rendered powerless him who had the power of death." He plundered the house of the strong man.
Ligonier National Conference - Sinclair Ferguson (II)
Sinclair Ferguson, to address the theme Hallowed By Your Name: The Holiness of the Father, had us turn to the high priestly prayer of John 17. In verse 11 of that prayer, we have the only instance in which Jesus refers to His Father as "Holy Father." It is the only time we see this phrase (what scholars call a "hapex legamano"). What should we make of it? "O Holy Father" is indeed a most rare expression used for addressing God.
Chapter 12 of John's gospel is sometimes considered the beginning of the "second half" of John's gospel. Jesus performs signs of wonder in the first half of the book, but the latter half appears devoted to Jesus enfolding His disciples into the ineffable mysteries of God the Holy Trinity. [Here is evidence that the Trinity is in no way a "speculative" and "unpractical" doctrine.] Jesus brings His disciples into a deeper understanding of God the Father (who sent Him) and God the Holy Spirit (who will be with them after their departure). If you want to know Jesus Christ, then you must have at least a working knowledge of what Jesus unpacks in this discourse.
After His resurrection, he tells one, "Go and tell my brothers, that I am ascending to my Father and their Father." We see Jesus gathering His brothers and sisters into the Family.
1. What does it mean for the Lord of glory to come to the Father and say "Holy Father"?
There are two dimensions running through John's gospel. On the one hand, we see the Eternal Son of God addressing the Father as Holy Father. What does it mean that from all eternity there has been this response of the Eternal Son to the Eternal Father such that He addresses Him as "Holy Father." For something to be an attribute of God it must have been, in action, expressed among the three persons of the Trinity. [God expresses wrath, but strictly speaking it is not an attribute of God, because in the blessed Trinity there is no manifestation of it. Rather, wrath is a temporary manifestation of God's holiness in response to sin.]
The meaning of holiness becomes separation to the creation and to the sinner, but within the Trinity holiness means purity, but not separation. Holiness is the intensity of expression of God the Father with reference to God the Son, such that the Son cries to the Father "Holy Father." We see in Isaiah 6 that the prophet feels "undone." We are not fit to say "Holy Father." Look at the seraphim -- they have never sinned, but they have to cover their faces because they dare not look directly upon the Holiness of the heavenly Father. They rightly fear disintegration.
And we are told in John 1 that "in the beginning, the Word was 'face-to-face' with God the Father, and able to bear it." The Son gazes into the eyes (as it were) of His heavenly Father and is able to experience the intensity of the Father's love for Him (as a wife and husband share an exclusive intensity of love for one another).
Have you ever been in the presence of someone whose love for you was so intense that you felt you had to get away? The intensity we’re talking about here might be not unlike what a young man and woman feel for one another when they prefer nothing more than to talk and to gaze at one another, connecting and relating. John 5:19-20: Jesus speaks of His relationship with God the Father, and he says, “The Son can do nothing of his own accord, but only what he sees his father doing.” And then in John 10:17 “for this reason the Father loves me, that I lay down my life in order to take it up again.”
Jesus grew in wisdom and stature and in favor with His heavenly father. As the challenges mounted and his obedience became increasingly great, His heavenly father was increasingly pleased. Even when he was dying on the cross, His father was quietly singing, “My Jesus I love thee, I know thou art mine….if ever I loved thee, my Jesus tis now.”
2. And we have been brought into the fellowship of the Trinity.
We will be there when he presents us to the Father and says, “Here I am, and the children you have given me.”
A. The church which Jesus purchased with His own blood is the holy Family. The New Testament shows a church family that people were afraid to join (so different they were), yet they poured in. The Spirit was mightily with the holy Family.
B. Jesus wants us to know how much he loves us. He died that we might be with Him forever -- so intense was His love for us.
C. God the Father will stop at nothing to make His ransomed church be saved to sin no more.
March 19, 2009
The Delay of Marriage and the Rise of Secularism and Big Government
A few weeks ago, Bradford Wilcox published an insightful essay called More Government, Less God: What the Obama Revolution Means for Religion in America. The gist of it was that an inverse relationship between government size and religious vitality exists, and has been demonstrated in countries like Sweden and Denmark. Moreover, "when government assumes moral responsibility for others, people are less likely to do so themselves." Social solidarity is down and social pathology—from drinking to crime—is up, says Wilcox. In summary, Wilcox argues:
While many social conservatives have focused attention on Obama’s liberal social commitments, few have considered what effects an expanded welfare state will have on religious belief—or how these religious effects will in turn impact civic virtue, personal responsibility, altruism, or solidarity. If the European experience with the welfare state and religion is any indication, the Obama revolution could well lead the United States down the secular path already trod by Europe.Mark Galli of Christianity Today responded to Wilcox, opining:
This line of argument, while no doubt accurate statistically and sociologically, cuts two ways. It makes socially conservative Christians sound like one more interest group, and an insecure one at that. As if the success of the Christian faith hinges on whether a society produces enough poverty and other forms of social instability.To which Wilcox offered a brief response, the gist of which was:I am no friend to socialism, but if indeed a state can ameliorate a large number of social problems, it seems that Christians of every political stripe might rejoice. That living in a socialist state seems to make it harder to take religion seriously not only suggests a flaw in socialism but, much more so, a serious flaw in what we promote as Christian religion. A Christianity that depends on massive social dislocation for its success is a religion we of all people would be happy to see die away.
Historically, the Church, and faith more generally, has played a key role in addressing both the spiritual and physical—including financial—needs of people. Moreover, the Church seems strongest when people connect both their bodily and spiritual lives and needs to the faith. Indeed, physical and financial suffering can open people up to the missing spiritual dimension of their lives.
Having already connected the rise in government with the decline of religion, in a Wall Street Journal article last Friday, Wilcox connects both trends with the decline of (and delay) of marriage (a subject on which I've previously written):
The secular tide appears to be running strongest among young Americans. Religious attendance among those 21 to 45 years old is at its lowest level in decades, according to Princeton sociologist Robert Wuthnow. Only 25% of young adults now attend services regularly, compared with about one-third in the early 1970s.Meanwhile, connecting the dots between the younger generation and big government convictions is Paul Waldmon in the left-leaning publication The American Prospect. Referring to a pair of new reports from the Center for American Progress on the present and future of American ideology, Waldmon writes (in part):The most powerful force driving religious participation down is the nation's recent retreat from marriage, Mr. Wuthnow notes. Nothing brings women and especially men into the pews like marriage and parenthood, as they seek out the religious, moral and social support provided by a congregation upon starting a family of their own. But because growing numbers of young adults are now postponing or avoiding marriage and childbearing, they are also much less likely to end up in church on any given Sunday. Mr. Wuthnow estimates that America's houses of worship would have about six million more regularly attending young adults if today's young men and women started families at the rate they did three decades ago.
While they cover a great deal of ground, the reports contain some particularly interesting points about the millennial generation. In "State of American Political Ideology, 2009,", we learn that young people are the most progressive age group overall and the most progressive on social issues, which might not be surprising. But they are also the most progressive age group in their opinions about the role of government, which might be. And as the other report, "New Progressive America," points out, this generation's share of the voting population will increase every year until 2020, when they will represent nearly 40 percent of the electorate.
(HT: Albert Mohler)
Ligonier National Conference - R.C. Sproul Jr.
R.C. Sproul Jr. is the founder of the Highlands Study Center in Mendota, Va., which seeks to help Christians live more simple, separate, and deliberate lives to the glory of God and for the building of His kingdom. Dr. Sproul travels extensively as a conference speaker and has written several books including Tearing Down Strongholds, When You Rise Up, Bound for Glory
Dr. Sproul Jr. began his message with a celebration of his daughter Molly's 7th birthday (which is tomorrow). We all sang happy birthday to her. Then Dr. Sproul Jr. took us to Exodus 3, the passage in which Moses observes the burning bush. God tells Moses to go tell Pharaoh that He, God, was the one who lifted up Pharaoh.
Executive Bible Summary?
Dr. Sproul Jr. proceeded to confess that he loves to read--anything. The back of the cereal box, the Sky Mall on an airplane, anything. He mentioned a service whereby business leaders have executive summaries written for them (for various books) as they do not have much time to read. That made Dr. Sproul Jr. wonder: "Is there a market for this? I could publish executive summaries about the Bible for Christians who are too busy to read it."
Just look at the first commandment in the Bible: "Be fruitful and multiply." Sounds like a good executive summary. Or look at Moses; he received the Ten Commandments. Sounds like a good executive summary. Or how about Micah? He got a good executive summary: "He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?" (Micah 6:8)
But we're New Testament Christians. Jesus told us to "Seek first the kingdom of God and His righteousness." Or Peter got one, "Feed my sheep." So what should we do, as we have all these different executive summaries. Well, as Presbyterians, we can look to the Westminster Confession: "Man's chief end is to glorify God and to enjoy Him forever."
Christians of old glorified God, but not as much in their life as after they died. You see, after we die, we see God as He is, and we can truly glorify Him. We understand that glorifying God and enjoying God is one and the same thing. (As John Piper has written, "God is most glorified in us when we are most satisfied in Him.") And we are most satisfied in Him when we are more like Him, when we revel in His glory, when we fully become what we were made to be.
Adam and Eve glorified God prior to the Fall. What was lost in the Fall? The pinnacle of Eden became the valley of the curse. In that garden we walked with God.
Two Names For God
There are two names of God given in Exodus 3. God gives as His name I AM. But He also gives this as His name: The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob. You see, God is both transcendent and near. He is mighty and awesome, but He also calls us each by name.
In my family, says Sproul Jr., we don't do "family devotions." Doing "family devotions" smacks of formality and duty. Instead, says Sproul Jr., when we gather before God, we do so to worship Him. The great I AM invites us to be with Him, that He might be our God, and that He might be the God of our children. And that He might lead us into great joy.
But as moderns, we tend to refuse this. It's not practical--or so we think. Oh, but it is. One of the blessings of family worship is that it quiets our souls. It encourages our children to be still and to participate in corporate worship. This is why our children should be with us on the Lord's Day. Meeting on the Lord's Day reminds us of our identity as a family of faith. Meeting together for corporate worship as a family reminds us of our identity.
Marva Dawn tells us that worship is a "royal waste of time." What does she mean? Worship, unlike our other goals, is an end in and of itself. We don't do worship for the sake of something else. Everything else we do, we do for the sake of worship. We do it to "bring down high heaven onto our heads."
So, how do we do this?
Doing Family Worship
Sproul Jr. wants to take us through how his family does family worship, but he doesn't want to impose upon us his practice as the only way to do it. His family practices family worship right after the evening meal (they used to do it right before the children went to bed). After supper, he will ask the children, "Please gather the things for worship." A child will gather the books and present them to their father.
They begin with their catechism verse. A catechism consists of a series of questions and answers. They start with a short one (50 questions and very brief answers). When they all learned it, they all went out to ice cream. Then, they moved onto the Westminster Shorter Chatecism. When everyone learned that, they all went skiing.
They are currently working through a particular Psalm. Then they read a Scripture and Dr. Sproul Jr. gives a 20-30 second sermon. And the emphasis of the sermon is that whoever the sinner (or foolish one) was in the story, that person is like us. And then Dr. Sproul Jr. prays for his family, after which they sing some of the songs that are regularly a part of their corporate worship at church. Only one child-recommended song per night.
Not very time consuming. Not a duty--a delight.
What to do if you've not been doing this?
Fathers, gather your family and apologize for failing them in this way. Tell them that Jesus came to suffer the wrath of God for failures such as this. Pray and sing in thanksgiving for God's forgiveness for that sin.
But what if you're too busy? Then stop being too busy. What is it that could possibly be more important? The transcendent God is inviting you to walk with Him in the cool of the evening. Will you say to Him: Thanks for the invitation, but I've got an important meeting? Nobody is too busy to draw near to the living God. Nobody is too busy to give up that which is less rewarding for the Source of all joy. Our problem is, as C.S. Lewis said, that we're too easily pleased. We don't properly esteem the value and the joy of what God sets before us.
God is delighted when we delight in Him. Suffer the children to come to Him. We can do this with joy now, because we will be doing it forever.
Ligonier National Conference - Q&A Session I
The panel consisted of Steve Lawson, Ligon Duncan, Albert Mohler, and Sinclair Ferguson. John Duncan asked the questions.
Why is Calvin so important?
Ferguson noted that Calvin had a genius to capture what the text was saying. Lawson noted that Calvin stood at the dawn of the Reformation, the printing press had just been invented, ships were going out to new lands, etc. Part of Calvin's genius is where he stood in history. The Puritans, the Westminster Divines, in large part these stood on the shoulders of John Calvin. Mohler noted that Calvin combined pastoral ministry and systematic theology, and he was doing this with his life at stake. Ferguson noted that Calvin was influencing the best of the teachers of the next generation. Calvin was voluminous as a writer, and he had to operate on the basis of excellent exegesis (since he didn't have a 100 systemic theologies they could borrow from).
Where should people today go to learn more about Calvin?
Lawson: His sermons on Galatians, on Ephesians....his sermons will feed your soul. There is energy and exposition. And of course Calvin's Institutes are a great place. Mohler suggested people "dive right in". The Institutes are a great place to come to know the God we worship. Ferguson commended "The Golden Book of The Christian Life" -- Calvin is undaunting. Duncan suggested going through The Institutes with your pastor, or with a group of Christians. Duncan suggested getting Calvin's commentary on Romans from Rutherford House -- Calvin gets to his point quickly.
What is one thing about Calvin that is generally unknown or misunderstood?
Mohler noted that Calvin's personal suffering is often overlooked. He suffered numerous infirmities throughout his life. He had to read and study under excruciating pain. He lost his wife after a short amount of time, for example. What strikes the reader is his extraordinary joyfulness and piety. In some of his letters, he could be very honest about his struggles.
Duncan noted that Calvin was not even a citizen of Geneva until the last few years of his life. So it is a myth that Calvin somehow was "pulling strings" on the political mechanics of the city. He could write and persuade, of course. Also, Calvin was very zealous about promoting a missions movement, to places as far as South America. Lawson noted that we think of Calvin's mind, but his heart was so soft to God. His life motto was "I offer my heart to you, eagerly and earnestly." His was a combination of genius and godliness. Ferguson noted that Calvin's friends would die for him. Lawson futher commented that Calvin received significant opposition from various religious groups (e.g., the anti-nomians, whom he forbid from the Lord's table). At one point, he was put out of his own pulpit.
Calvin is often criticized for his role in the execution of Servetus. Can you please comment on his role?
Michael Servetus was widely viewed as a heretic (by Catholics and Protestants alike). The man was off the charts in the views he held. Now many cities in that day had heresy laws -- there were certain expectations in that day regarding morality and teaching. Calvin warned Servetus not to come to Geneva, because he would be punished. Servetus nevertheless came to Geneva, and was arrested by the authorities (of which Calvin was not one) and sentenced to be burned at the stake. Calvin petitioned (without success) the authorities and pleaded for a more humane form of execution.
In that day, heresy and treason were one in the same. In fact, said Mohler, heresy is a greater evil than treason--but it should not be the role of the state to punish heresy. That should be the church's role.
Lawson: Calvin did not put him to death; he was called upon as a witness. He was not even a citizen at the time. The men sentencing Servitus were actually Calvin's enemies.
What was Calvin's relationship with Martin Luther and his followers?
Ferguson: It was distant. They never met. Calvin thought the church was indebted to Luther. There were elements in Luther's theology that troubled Calvin. But Calvin was as careful as he could possibly be to correct Luther graciously. But Calvin was tougher on Melacthon for "watering down" some of Luther's sharper edges.
Mohler: We need to distinguish between different seasons in Calvin's life. Early in Calvin, he saw Luther as a father figure. With Melacthon, Calvin thought (for a while) that there was a possibility of uniting. But Calvin got frustrated with the Reformation not being developed to its logical conclusion, so that caused disappointment and some distancing between Calvin and Melacthon.
Duncan: Calvin attempted to write Luther several times, but Melacthon kept on intercepting the letters. He thought they would provoke Luther and thus did not pass them on to him.
Is there anything in Calvin that you would not advise people to follow?
(Immediate joke about the fact that there were two baptists to the right of Mel Duncan.)
Mohler noted that Calvin never sought to produce Calvinsists per se, but rather God-besotted people.
What is central to Calvin's teaching beyond the 5-points?
Ferguson: Two things happen in Calvin's theological development. (1) The influence of Romans on how Calvin thought. The logic of Romans (the role of approaching the gospel) became the logic of Calvin. (2) His immense Trinitarianism. Calvin had significant appreciation for the distinction between the different persons in the Trinity.
Lawson: The unity of God in his saving purposes is preserved in the doctrines of grace, even definite atonement.
Mohler: The knowledge of ourselves and the knowledge of God in Christian theology are the twin ends of the Christian life. The sovereignty of God is pervasive for Calvin. We ought not to reduce Calvin's theology to a series of points; we can miss the whole for the parts if we are not careful.
Duncan: We should remember that Calvin never wrote "the 5 points." Rather, those were written in response to the 5 points of Arminianism (which were the first to be listed, historically speaking). That said, Calvin was a "5 point Calvinist." Do note, however, that Calvin's terminology is somewhat different than ours. For example, Calvin used "conversion" for everything from regeneration all the way through progressive sanctification.
How is it that people see pre-Conferences like this as an "over reverence" for Calvin?
Ferguson: Sometimes, an unhealthy Calvinism develops out of an over-zealous defence of the 5-points....in this overzealous defence, we unconsciously reduce the love for the gospel to 5 points.
Mohler: It is OK to see yourself in a theological tradition, even as you grow to learn more about that tradition (always being careful to follow the example of the Bereans).
Lawson: When I say I am a Calvinist, what I mean is that I am a biblicist. I want to go to the text and learn from it.
Duncan: Many non-Calvinists will take offense at the notion that "Calvinism is just full-orbed Christianity." Labels allow us to say a lot quickly. But when you are dealing with friends who are concerns with Calvinistic categories, focus not on labels, but on having a big view of God and of His word. Be God-centered and just go to the text with them.
Leave us with one thing you learned from Calvin's writings.
Ferguson: The centrality of the ministry of the Word that characterized Calvin's life. When someone goes to receive counseling, they are generally not asked: Are you sitting under the regular ministry of the Word?
Lawson: To understand Calvin is to understand Calvin the preacher.
Mohler: Calvin was also a teacher.
Duncan: Calvin taught me that our biggest problem is idolatry. There are worshippers of God and there are idolaters -- and that's it. Calvin gave a great doctrine of the atonement. But at that time in history, there was nothing like what Calvin wrote. And of course Calvin's piety was remarkably commendable.
Ligonier National Conference - Steve Lawson
Steven J. Lawson is the senior pastor of Christ Fellowship Baptist Church in Mobile, Ala., and serves on the ministerial board for Reformed Theological Seminary and the board of directors for the Master's College and Seminary. Dr. Lawson has also authored many books including Famine in the Land
Pastor Lawson's assignment was to address The Legacy of John Calvin. This is no doubt a daunting task, since Calvin's influence was massive. Even Spurgeon said of Calvin, "Among all those who have been born of women, there has not risen a greater than John Calvin. No age before him ever produced his equal, and no age after has ever produced his rival." Calvin stood at the head waters of the Reformation, and we know stand down stream.
Lawson provided a few headings to help us get a grasp on John Calvin's legacy.
I. A Theological Standard
Calvin was the architect of reformed theology -- he was the standard even in his day. Luther was a volcano, spewing out numerous fiery ideas. But Calvin was the systematizer -- he arranged and ordered the theology of the Reformation. Lloyd-Jones that apart from Calvin, the Reformation would have died out by the end of the 16th century.
First, there was The Institutes of The Christian Religion. It was a theological tour de force written when he was 25-26 years old, and published a year later. He had been a Christian for only one year prior to writing it. Whereas Rome charged the Reformation as a theological novelty, Calvin's work showed that in fact Rome was the novelty. It was the Reformation that was properly built upon the Scriptures and the church fathers. Calvin gave structure to the great truths of the faith.
Calvin taught the doctrines of grace. Calvin covered 75% of the Bible just with his commentaries alone - thousands of pages of published verse-by-verse analysis of Scripture. He wrote catechism and tracts. So his writings were diverse in their form and content. Calvin taught the doctrines of grace, and believed that God alone saves. In matters of the trinity, providence, justification by faith alone, the nature of the church, Calvin was a pillar bearing witness to the truth: the exegete of the Reformation. Calvin combated the church-state union of the Roman Catholic Church, and other false doctrines.
Calvin gave "a pattern of sound words" on just about every topic. Future confessions and future catechisms would in reality stand on the shoulders of John Calvin.
II. A Christian (Reformed) World-View
Calvin's teaching caused believers to live out their belief in a practical, life-changing way. A reformed world-view emerged from Calvin's teaching. The sum of this view was Soli Deo Gloria. Calvin taught that every activity that humans pursued should be done to the glory of God. "For from Him and to Him and through Him are all things." Warfield said, "No man had a more profound view of God than John Calvin." Calvin taught that a man could no more diminish God's glory by refusing to worship Him than a lunatic could remove the sun by scribbling the word "darkness."
Calvin saw every attack on justification by faith as an affront to the glory of God. Ditto for transsubstantiation, indulgences, and other Roman teaching and practices. Rome's was a man-centered theology. What drove John Calvin was zeal for the glory of God. So it is only natural that over all his theology would be "the glory of God." Calvin wrote: "We are God's. Therefore, let us live for Him and die for Him." The relentless pursuit of the glory of God, for Calvin, was manifest in six areas:
A. A Protestant Work Ethic
Before the Reformation, the doctrine of vocation was thought to be exclusively for the clergy. Calvin's teaching on work elevated all areas of lawful work to a level of dignity, worth and value. Every calling of God was sacred for Calvin. This dignified work, and imbued energetic industry, whereby common labors were being done unto the Lord. Calvin thought that all watch makers (for example) would give an account to God someday for every watch they made.
B. Education
Calvin taught that it was glorious to love God with all of one's mind. Education in Calvin's day was an elitist institution, only for monks or priests. But Calvin developed the Geneva Academy: the college and the seminary. His desire was that every person be properly trained for whatever work God had called them to do. Calvin beleived in a "learned laity" that would excel in their work for the glory of God. Thomas Jefferson actually tried to purchase the Geneva Academy and bring it to the USA. That's how impressed he was with it.
C. Society -- Law and Order
Calvin thought there were various uses for the law. The law displayed the glory of God, it revealed the righteous standard of God, and showed us our need for a Savior. But it also provided a guideline for living. It was in the law that Calvin found a pattern for "the punishment fitting the crime," for the protection of the weak, and for the preservation of life. Mankind must not be left to natural law -- the law written on man's heart.
D. Free market capitalism
At the heart of a free market was the recognition of certain virtues: hard work, the right to private ownership, private investment, the blessing of God upon one's labor, risk taking, the nobility of profit, the importance of caring for the poor out of own's profit. Wherever Calvinism went, productivity, industry, and a society growing in wealth could be found. This is a part of Calvin's legacy.
E. A Reformed Church
Due to the influence of Calvin, the church in Geneva was Reformed, and that, too, would spread elsewhere. The Scripture was primary. Preaching was central to the life of the church--Calvin moved the pulpit to the center of the church's archetecture. Every architectural line would aim toward a pulpit with an open Bible. Calvin fenced the Lord's supper to believers. Church discipline was practiced. A separation of church and state: each would look after their own domain. The church was led by Jesus Christ, not a Pope who could somehow speak infallibly. Pastors/teachers -- a plurality of elders. The regulative principle.
F. Democratic Society and Personal Liberty (A Decentralized Republic)
Calvin wrote on the dangers of an absolute monarchy. He wrote on the need for "checks and balances." Calvin even argued for branches of government -- a symmetry and balance that would provide stability. He called for a balance between divine sovereignty and human sovereignty. Calvin called for the greatest allegiance to be given not to any earthly authority, but to God alone.
Just as their should not be the autonomy of one pastor, Calvin believed in a plurality of democratically elected leaders who could direct the laws of a nation. Such ideas were influential in Calvin's day, and in the birth of the United States of America as well.
III. An International Influence
Geneva had become a refuge city for many who had escaped from Bloody Mary and other oppressors. Many would later return to their homeland and spread the Reformation. They become convinced that humans were mere stewards of the mysteries of God -- they returned to England, to France, and to other regions -- some to face the death of martyrs.
Calvin begot Calvinists -- men and women with a "can do" attitude in life and ministry. They would perculate throughout the Roman Empire. It went into France -- by 1562, Calvin's influence was massive (several hundred Reformed churches). In that day, about 10% of France were open confessors of Reformed teaching (this in spite of France being an officially Catholic nation which persecuted detractors).
Calvinism was taken to national politics in the idea that "The Law is King" (rather than "The King is Law"). The Geneva Bible, and the Westminster Confession of Faith, and later the Puritans -- all this came from the legacy of Calvin. Oliver Cromwell, who sought a constitutional republic to replace the monarchy of England. No Calvin, no Cromwell; no Cromwell, no Constitution; no Constitution, no US Constitution. It was Calvin's ideaology which influenced the pilgrims who came to America. The earliest and most influential settlers in the United States were Calvinists. They brought with them the Bible and the Reformed theology of Calvin. That theology was dominant in New England.
President John Adams noted that religious liberty owed much respect to the legacy of Calvin. Even Jefferson, a deist, was impressed at what the Geneva Academy produced. The great colleges of New England (Yale, Princeton, Dartmouth) were originally founded to train Calvinistic preachers. The Declaration of Indepence was written largely by Presbyterian elders who did not want a monarch to rule over them.
George Bankcroft, a noted US historian, has written about Calvin: "Calvin was the founder of popular education, the free school. The Plymouth settlers were Calvinists. He that would not honor the memory of Calvin knows but little of the origin of America's religious liberty."
The two leaders of the Great Awakening (George Whitefield and Jonathan Edwards), who would launch a strong missionary movement, were committed Calvinists. This was a huge influence for John Carey and Andrew Murray -- men who gave their lives to missionary activity, entirely undergirded by the truths of the doctrines of grace: that God had elected a people for Himself from the foundation of the world. The truth cannot be ultimately resisted by the sinful heart. God would build his church.
Time does not permit to the listing of the great scientists who were influenced by Calvin's world view. Reformed Baptist, Reformed Independents, Dutch Reformed, and numerous other Calvinistic denominations and high-profile Calvinistic leaders today: so much so that Time magazine has recognized Calvinism as one of the ten major ideas changing the world.
What is the future of Calvinism beyond our day? It shall endure until the end of the ages, because biblical Calvinism is nothing other than the preaching of the Word of God. The Word of God, and its preaching, shall endure forever.
Ligonier National Conference - Ligon Duncan
J. Ligon Duncan III is the senior minister of First Presbyterian Church in Jackson, Miss., and adjunct professor of theology at Reformed Theological Seminary. He is the president of the Alliance of Confessing Evangelicals and chairman of the Council on Biblical Manhood and Womanhood. Dr. Duncan has written, edited, and contributed to several books including Preaching the Cross, Women's Ministry in the Local Church, and Should We Leave Our Churches?, and Fear Not!
To unpack the theme Calvin and The Christian Life, Dr. Duncan took us to I Timothy 1:3-5. There we see that whereas false teaching does not cultivate the fruits of the Spirit, true teaching leads to "love that issues from a pure heart and a good conscience and a sincere faith." Paul wants the practical fruits of godliness working out in the inmost being. Paul is not interested in just filling up our heads with knowledge. Love to God, love to neighbor, and love for the gospel -- that's what ministry is about. A changed life. The goal is that the truth will radically transform us.
I. The idea of piety for John Calvin
Piety for Calvin was short-hand for the whole practice and faith of the Christian life. Calvin did not call his Institutes a sum of Christian theology but rather a sum of piety. Yes, Calvin's institutes was an engagement on the truth of God's word, but it was for the sake of producing piety.
What is meant by piety? Two things: (1) An experiential love for God as Father. And (2) a fear and reverence for Him as our Lord. The term "religion" has negative connotations for some -- it conveys a formalized, external, even hypocritical life. Not so for John Calvin. For Calvin, "religio" is faith joined with fear and reverence for God. For Calvin, piety is reverence joined with the love of God which the knowledge of God's benefits induces.
The knowledge of God Himself is the beginning of this true piety. It shows us who we are (sinners deserving of God's wrath). It shows us who God is (holy, righteous, altogether pure). It shows us that God condescended to bear the wrath that was owed to us. And this induces piety in us.
Many do not know that John Calvin studied classical authors prior to writing his theological works. He had read abundant classical literature on the topic of piety. So Calvin knew that piety stood for the appropriate attitude of children toward their parents. In fact, good Romans thought that citizens should have piety toward the state: deeds of goodness should adorn one's citizenship as a Roman. This is why Christians were charged with impiety and atheism--because Christians' loyalty and fidelity was directed not as the leader of Rome but at the one true God. Romans thought they were being disrespectful. And yet, the early Christians took this idea from the Romans and applied it to their relationship with the one true God. The idea of piety typically shows up in the New Testament under the term "godliness."
II. The root of the idea of piety in the life of John Calvin
As noted above, Calvin got an idea of "piety" from his study of classical writings. In addition, Calvin's conversion was infused with this idea of piety. Some of the saints of old have a specific text of Scripture associated with their conversion. Consider Augustine --vile sinner, took a concubine, etc. One day he hears children singing "tolle lege," which means "take up and read." He opened his Bible (which he had with him at the time) and his eyes found Romans 13:13-14. For Martin Luther, Romans 1:16-17 was instrumental in breaking the chain of self-righteous, anxious toil. We don't know from Calvin's own writings if there was a particular text which God used in converting him. Calvin does tell us that it was a "sudden" conversion. However, Ford Lewis Battles, that great Calvin scholar, believes that Romans 1:18-25 was the instrumental text. In fact, Battles believes that verse 21 was particularly crucial: "For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened." And what do we see? The need to honor God and to give thanks to Him. And these became pervasive themes in Calvin's writings -- even his polemical responses to his detractors. Farel challenged Calvin, when he wanted to pursue a more contemplative life, with his duty to honor God by joining in the more active work of the reformation. Calvin realized that it was his duty to do whatever God called him to do.
III. John Calvin's teaching on piety
Calvin's Institutes, Book 3, chapters 6-10 is the place to find the heart of Calvin's teaching concerning piety. There we learn that God's goal in sanctification is to restore the image of God in us -- that image in which we were originally created, and which was mired by sin. Just as Christ obeyed the law on our behalf, so He is busy conforming us into the likeness of God. Piety is about the believer coming into greater harmony with God's righteousness. Very often, Christian ministers say, "We've been saved by grace, and we are now free from the law of God, and from any restraint." To this Calvin would reply: "No, Christian freedom is by no means a license to sin. True Christian freedom is found when we want to do what we ought to do."
Furthermore, we have a rule of life set forth that prevents us from wandering. Many today think we don't need commandments, directives, instructions. We can just "walk by the Spirit." But for Calvin, piety implied not only a love of righteousness but a rule of life. It is true that grace is a huge motivation for living the Christian life. But in book 3, chapter 6, section 2, of Calvin's Institutes, Calvin does not use this motivation. He seeks to motivate us by the knowledge of God's holiness. "From what foundation can righteousness better arise, then from the Scriptural truth that we must be holy since God is holy." How? "When we hear mention of our union with God, let us remember that holiness must be the basis of that union. Not our holiness, of course. But we must first cleave to Him so that, infused with His holiness, we may follow wherever He leads."
We have fellowship with God on the basis of His holiness. God in his grace revealing himself as our Father motivates us to show ourselves to be His true children. Since Christ has cleansed us, we would not want to make ourselves filthy. Ever since the Holy Spirit dedicated us as a temple of the living God, why would we want to do something that would make the temple unclean? Calvin piles up these things that God has done and is doing for us as Christians, and asks: How are we to respond to this?
True piety is not a matter of outward/external perfection; it is a matter of growth. It is that doctrine of progressive sanctification. Our hope is that God is not done with us.
A. Self-denial
The living of the Christian life begins with denial of self. In large measure, it is going the way of the Savior. Jesus is an example and the model for us: a prefiguring of the way that we are going to go in the course of self-denial. The denial of self is not among the top concerns among Christians today. We are the most self-preoccupied generation of Christians who ever lived.
B. Cross-bearing
The bearing of the cross is the way God conforms us into His son's image. We are called to live our entire lives under the cross. The whole life - the bearing of a cross. This is of vital importance because we experience God's provision for us when we bear the cross (when we are in our extremity). In bearing the cross, God teaches us patience and obedience. He corrects us and trains us and restrains our sin.
We are thus animated by a hope to live now for God's glory. Calvin urges us toward moderation in the enjoyment of God's blessings, toward industry rather than laziness, and to always draw a quick line from a gift to the Giver - so that we would always choose the Giver over the gift.
March 18, 2009
Off to Orlando, FL to Liveblog Ligonier National Conference
I'm off to catch a plane to Orlando, FL to liveblog the Ligonier National Conference together with Tim Challies. I'm looking forward to working with him. Stay tuned.
Mohler on Time's "10 Ideas Changing The World"
Dr. Albert Mohler comments on the previously mentioned Time Magazine cover story entitled "10 Ideas Changing The World". David van Biema's list includes "The New Calvinism."
March 17, 2009
9 Things the Media Messed Up About the Obama Stem Cell Story
Josh Brahm, Director of Education and Public Relations for Right To Life of Central California, writes an articulate and extremely well-researched and documented post entitled 9 Things the Media Messed Up About the Obama Stem Cell Story. Regardless of how well read you are on the embryonic stem cell debate, I think you will find Brahm's treatment to be accessible and informative. Here are the 9 Things:
1. Omitting the importance of Induced Pluripotent Stem (iPS) Cells
2. Omitting that the diseases everyone is talking about curing (diabetes, Parkinson's, paralysis) have already been treated with adult stem cells.
3. Perpetuating the myth that stem cell research will likely cure Alzheimer's disease
4. Omitting the dangers of Human Embryonic Stem Cell Research (HESCR)
5. Confusing or combining reproductive cloning with research cloning
6. Creating a false choice that “leftover” embryos will either be used for research or be killed
7. Dehumanizing human embryos
8. Responding to a Strawman argument that pro-lifers are concerned about embryos being misused in laboratories (other than killing them)
9. Bush’s policy restricted tax dollars being used on “all” stem cell research
Read the whole thing.
9Marks Journal: Advice For Younger Pastors
The latest 9Marks eJournal is chalk full of great articles that are particularly suited for younger pastors.
YOUNG PASTORS: WHERE DO YOU BEGIN?
A Pastor's Priorities For Day One
So you're a brand new pastor. What do you do when you show up at the office on Monday?
By Bob Johnson
The Goals and Benefits of an Installation Service
More than a formality, an installation service gives you a chance to set the tone for your pastorate and begin the work of shepherding.
By Aaron Menikoff
YOUNG PASTORS: WHAT DID YOU INHERIT?
Steps for Dealing with Difficult Leaders
What do you do when influential members of your church are—shall we say—less than helpful?
By Ken Swetland
Dealing with Bad Documents
You're the pastor now, but the church constitution is clunky and the statement of faith is almost heretical. What do you do?
By Greg Gilbert
YOUNG PASTORS: HOW DO YOU LEAD CHANGE?
Is This a Hill Worth Dying On?
Some pastors make every dispute a hill to die on; others wouldn't fight to save their grandmother's life. Schmucker offers some guidance.
By Matt Schmucker
What I CAN and CANNOT Live With as a Pastor
What issues are worth fighting—or leaving—over? Are there any criteria?
By Mark Dever
Love the Church More than its Health
Pastors need to love the people in their church more than their dream of a healthy church.
By Jonathan Leeman
Should Pastors Change Anything in the First Year?
An old maxim says, "If you don't change something in the first year you never will; and whatever you change in the first year will be a mistake." Is that right?
By Phillip Jensen
One from the Vault: Mark Dever's classic article from 2000, How to Change Your Church
Young Pastors: How Do You Persevere?
WWJD—What Would Jim Do?
James Montgomery Boice's successor shares a few lessons he learned from watching a master.
By Philip Graham Ryken
Shepherding and Trust
A church doesn't learn to trust its pastors overnight; he better be in it for the long haul.
By Robert Norris
A Pastor For Now
Why Mark loves the pastorate, but will be happy to proceed to what’s next.
By Mark Dever
What is the Gospel Coalition? Why is John Piper involved?
Perhaps you've heard of The Gospel Coalition and wondered what it is. Here is a simple, three-minute explanation from John Piper.
And here's a great exhortation to never let the gospel get smaller (in our hearts) as we get older.
March 15, 2009
R.C. Sproul Jr. on Believing God's Promises
Tim Challies interviews Dr. R.C. Sproul, Jr. on his latest book, Believing God: Twelve Biblical Promises Christians Struggle to Accept. Here is an excerpt:QUESTION: Psalm 37:4 promises that God will give us the desires of our hearts if we delight in Him. You address this in chapter 6 by saying, "We believe, I believe, that we cannot meet this qualifier because we can't begin to understand it." What does it mean to delight in the Lord?
SPROUL JR: To delight in the Lord is nothing other than beholding His glory. When we are blessed to see Him, even as through a glass darkly, there are no other steps we need take to delight in Him. In my book Almighty Over All, I devote a chapter to the simplicity of God, the idea that He is not a string of attributes, but is, as we read in Deuteronomy 6:4, one. His beauty, His glory, His holiness--these are all one thing. As we learn to see Him in His Word, in His creation, and in and through His Son, our rejoicing ceases to be tied to our circumstances and is instead grounded in His being. Remember that David knew he would not want long before he had green pastures and still waters. It was enough that God was His Shepherd. Sadly, in our day, God is marketed through a series of bullet-point promises: Come to Jesus and your family life will be better, your finances will be more ordered, your breath will be more fresh. These promises may or may not be true, but this we know--if we come to Christ, repenting of our sins and trusting in His finished work, then God Himself is our exceedingly great reward. That's not just enough, but too much.
Donald Whitney - Spiritual Disciplines for the Christian Life
Donald Whitney's highly regarded book Spiritual Disciplines for the Christian Life is available this month as a free audio download from ChristianAudio.com. Use the coupon code MAR2009.
It's not uncommon for an accomplished musician to be able to sit down in front of a new piece of music and play it through without a hitch; to make it seem easy, as if it required no effort. Yet the "freedom" to play with such skill comes only after years of disciplined practice.In the same way, the freedom to grow in godliness to naturally express Christ's character through your own personality is in large part dependent on a deliberate cultivation of the spiritual disciplines. Far from being legalistic, restrictive, or binding, as they are often perceived, the spiritual disciplines are actually the means to unparalleled spiritual liberty. So if you'd like to embark on a lifelong quest for godliness, Spiritual Disciplines for the Christian Life will help you on your way. Based on the rich heritage left us by the early church fathers, the Puritan writers, and Jesus Christ Himself, this book takes you through a carefully selected array of disciplines including Scripture reading, prayer, worship, Scripture meditation, evangelism, serving, stewardship, Scripture application, fasting, silence and solitude, journaling, and learning.
By illustrating why the disciplines are important, showing how each one will help you grow in godliness, and offering practical suggestions for cultivating them on a long-term basis, Spiritual Disciplines for the Christian Life will provide you with a refreshing opportunity to embrace life's greatest pursuit -- the pursuit of holiness -- through a lifelong delight in the disciplines.
Time Magazine: New Calvinism is Changing The World
According to Time Magazine's latest cover story, ten ideas changing the world right now are:
1. Jobs Are the New Assets
2. Recycling the Suburbs
3. The New Calvinism
4. Reinstating the Interstate
5. Amortality
6. Africa, Business Destination
7. The Rent-a-Country
8. Biobanks
9. Survival Store
10. Ecological Intelligence
Yep, #3 jumps out. At least I didn't see that coming. The write-up is pretty fair (particularly for secular media). John Piper, Mark Driscoll, Albert Mohler, Collin Hansen, and Between Two Worlds are all mentioned. If you're curious about this phenomenon, Hansen's book is a great place to start.
HT: JT
March 13, 2009
Obama's Science Fiction on Stem-Cells
Charles Krauthammer, from an entirely secular perspective, dismantles President Obama's stem cell executive order:
I am not religious. I do not believe that personhood is conferred upon conception. But I also do not believe that a human embryo is the moral equivalent of a hangnail and deserves no more respect than an appendix. Moreover, given the protean power of embryonic manipulation, the temptation it presents to science and the well-recorded human propensity for evil even in the pursuit of good, lines must be drawn. I suggested the bright line prohibiting the deliberate creation of human embryos solely for the instrumental purpose of research -- a clear violation of the categorical imperative not to make a human life (even if only a potential human life) a means rather than an end.For the record: unlike Krauthammer, I do believe that personhood is conferred upon conception. Nevertheless, read the whole thing.On this, Obama has nothing to say. He leaves it entirely to the scientists. This is more than moral abdication. It is acquiescence to the mystique of "science" and its inherent moral benevolence. How anyone as sophisticated as Obama can believe this within living memory of Mengele and Tuskegee and the fake (and coercive) South Korean stem cell research is hard to fathom.
March 09, 2009
2008 Survey Finds Americans Becoming Less Christian
I first heard this on Christian radio this morning, but I see that CNN now has a lead story on it. The American Religious Identification Survey 2008 results are out: adherents to Christianity are diminishing, losing ground not to another faith system as much as a rejection of all forms of organized religion. While the non-denominational Christian identity has been trending upward (particularly since 2001), the losses among historic Mainline churches and denominations has been more pronounced. In 1990, 86% of American adults identified as Christians while only 76% do so in 2008. Nevertheless, a bit more than one out of every three (34%) American adults today consider themselves either "Born Again" and/or "Evangelical Christians." By contrast, one out of every five Americans does not indicate a religious identity.
The American Religious Identification Survey 2008 was performed by Trinity College in Hartford, Connecticut. Check out the highlights (and scroll down for what looks like links to the entire report).
Female High School Wrestler Makes State Championship
Elissa Reinsma became the first female to compete in the Minnesota state high school wrestling tournament. To which you should say: How bizarre. What on earth is a girl doing in a wrestling match with a guy? How can I guy competitively wrestle a girl and not (a) wrestle with a handicap, for fear of touching her in certain places; or conversely (b) fascinate about dominating her physically if not sexually; or (c) provide entertainment to young men who will fascinate along the lines of (b). John Piper offers a razor-sharp reflection:
Get real, dads. You know exactly what almost every healthy boy is thinking. If a jock from Northern Minnesota encircles her around the breasts and twists his leg around her thighs, trust me, he will dream about that tonight. Only in his dream she won’t have clothes on. And if he doesn’t dream it, half the boys in the crowd will. Wake up dads. You know this.Common grace is such that most high school young men (unless they've totally hardened their conscience) instinctively feel the responsibility to fight for a woman--in her defense, not against her. Every ounce of their being feels manly when they exert effort, take a risk, or make a sacrifice for a woman. They simply need fatherly affirmation to stand against the pervasive, irrational gender-neutrality of our day and be willing to lose the state wrestling championship rather than sacrifice their manhood.Manly gentleness is not an epidemic in our culture. Rap videos, brutal movies, fatherless homes, and military madness have already made thousands of women the victim of man’s abuse. Now we would make the high school version of feministic nature-denial a partner in this undermining of masculine gentleness.
Pastor Fred Winters Killed In Pulpit
The Reverend Dr. Fred Winters, senior pastor of First Baptist Church in Maryville, IL, was shot and killed this morning during the 8:15 service. Apparently, an unidentified man walked up the center aisle and exchanged words with the pastor before opening fire with a .45 caliber gun. According to Illinois State Police director Larry Trent, Winters used his Bible to deflect three of the bullets. A fourth bullet hit Winters in the chest. The assailant's gun jammed, at which point several parishioners tackled him. The assailant had a knife, resulting in several injuries, including a serious neck wound on the assailant himself, who is currently hospitalized and in critical condition.
A former president of the Illinois Baptist State Association, Winters was also an adjunct professor at Midwestern Baptist Theology Seminary at the time of his death. He received a BA from Southwest Baptist University (1986), an MA in Systematic Theology and Church History from Wheaton (1986), an MDiv from Midwestern Baptist Theological Seminary (1991), and a PhD from The Southern Baptist Theological Seminary. Winters is survived by his wife Cindy and their two daughters, Alysia Grace and Cassidy Hope.
Let's pray for his family, their church, and the unidentified gunman.
HT: JT
March 01, 2009
He's Just Not That Into You
I wrote a guest-post on The Council of Biblical Manhood and Womanhood blog about Megan Basham's review of the new movie He's Just Not That Into You.
In the latest issue of World magazine, Megan Basham reviews romantic comedy He's Just Not That Into You (rated PG-13 for sexual content and some strong language). I've not seen it, but I am not surprised to learn that the film is nothing other than the latest variation on the same, worn theme of aggressive, independent women chasing men into their late 20s and early 30s, hoping against hope that they will somehow earn the unwavering love, commitment and respect for which they so deeply (and painfully) long. They are mainly unsuccessful, as the film's title suggests, as these men are "just not that into them."Read the whole thing.
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