In the year 1755, a diminutive but dynamic preacher by the name of Shubal Stearns settled his extended family and a few others on the undeveloped land of what is now west-central North Carolina. The place was called Sandy Creek, and the little band of Separate Baptists (as they were called) quickly constituted the Sandy Creek Baptist Church.
Somewhere around 1740, Shubal Stearns, along with most of his family, was gloriously saved under the preaching of George Whitefield. Heavily influenced by his “new birth” experience, Stearns began preaching, and soon his little band of followers officially became Baptists. When he arrived in North Carolina, he brought with him his own unique blend of New England orthodoxy and revivalist worship. In Stearns these two blended to form a style of preaching and worship that I feel still lives in my own spiritual DNA.
Immediately, the Sandy Creek Baptist Church, and its congregational offspring began to blaze a holy trail into the rugged country of their adopted home. John Sparks, in his interesting biography of Stearns, says this:
“…the religion and preaching of Shubal Stearns exploded over the Piedmont like a hurricane, the enthusiasm it generated rivaling that of the original Whitefield Revivals and its success surpassing anything that…Stearns…could have possibly have hoped for.”1
To support this, Sparks cites some remarkable statistics from Stearns’ ministry. Between November of 1755 and January of 1758, Stearns and his brethren baptized 900 people, 590 of whom became a part of the Sandy Creek Church ministry.2
As impressive as those numbers are, especially considering the sparse population of the country at that time, what really draws me to Stearns is the style of preaching and worship that he seems to have fathered. Stearns’ preaching was enthusiastic, melodic, ecstatic, and energetic. The people who listened to him fed off of this, and together they were a noisy and boisterous bunch. Outsiders who were used to a more formal, refined, or liturgical church experience were puzzled by these back country Baptists. Many times they were viewed not just suspiciously, but with disdain and embarrassment by the more “high church” Baptist brethren.
What does this have to do with me? Well, my dad was saved in 1972, in an independent Baptist church in Boone, NC. He was called to preach not long after, and he and my mother both grew up, spiritually speaking, in churches that worshiped with a style and form much like that of those early Separate Baptist at Sandy Creek. The fiery preaching and fervent worship of those mountain churches had very much descended from the ministry of Shubal Stearns.
My dad still talks about “the glory”. I know what he means by that. If you’ve ever been “in the glory”, then you know what he means by that too. Though I grew up in a “city” church, my dad was my pastor, and he brought that same Stearns-style worship into that church. Though my definition is my by no means technical or authoritative, “the glory” is when the Holy Spirit moves upon the congregation, and God’s people begin to shout, weep, praise, and sing. It is when the preacher preaches with a special unction, and the Word goes forth with a passion and power that I imagine sounds very much like the enthusiastic, melodic, ecstatic, and energetic style of a little, fiery Baptist preacher who shook an entire region some 250 years ago.
In I Corinthians 1, the Apostle Paul rebukes the Corinthians for their petty factions. In verse 12, He writes, “Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.” I assure you, not with the same party spirit that was sinful and divisive, but rather with a clear recognition of who I am by God’s grace, and a gratitude for the heritage of my faith, I proudly say, I am of Shubal. Somebody say, “Amen!”
1 Sparks, Elder John, The Roots of Appalachian Christianity: The life and legacy of Elder Shubal Stearns, (The University Press of Kentucky, Lexington, KY, 2001), p. 63
2 Ibid
Friday, October 15, 2010
Monday, September 13, 2010
Just a theory...
I know that in writing about contemporary worship there is a danger of falling into one of two extremes. One extreme says that nothing new or “contemporary” in any way should ever be used in worship. The other extreme says that only new, innovative, and contemporary forms of worship are effective and relevant. At the very beginning, I want to go on record as rejecting both of these errant and foolish positions.
With that being said, I do have a theory (for what it is worth) about the ultra-contemporary worship that exists in our day. I know I need to define the term “ultra-contemporary”, but I want to be careful in doing that. I will list some practices that I believe characterize the ultra-contemporary model of worship, but I understand that these are general and can exist in a church to greater or lesser degrees.
The ultra-contemporary model of worship is one in which the production and presentation are of the utmost importance. The music must be cutting-edge in its performance and style, accompanied by adequate light shows and smoke for dramatic effect. The use of media is central, and images and visuals are highlighted, even over the actual content of what they convey. Within this model, other “forms” of communication, such as drama, dance, and art are brought forward and presented for the audience’s consumption. Within this model, “preaching” as it is traditionally understood, is minimized, de-emphasized, or altogether replaced by other means of communication. When the pastor speaks, he does so in a conversational style, with little biblical emphasis, and strong emphasis on the personal needs of the congregation. The messages become another avenue of satisfying the desires of the consumers, otherwise known as the congregation. Rather than teaching the Word of God, the sermon becomes a sort of motivational pep-talk, with verses sprinkled in to sanctify the whole discourse.
Though there are other elements that could be added to that description, and parts of it that some would contend are unfair, I think that will suffice to define what I mean by ultra-contemporary. With that in mind, here is my theory. The ultra-contemporary worship model is nothing more than children’s church for grown-ups.
Think about it. Many of the people that are proponents of this style of worship are the children who grew up in traditional churches. In those churches, those children move from the nursery to children’s church, where they are entertained with puppets, pictures, story-books, and movies. Each Sunday was an effort to keep up with Nickelodean, Disney, and other entertainment devices that the children were consuming throughout the week. Churches tried to make it “fun” for the kids, while giving their parents a break in “big church”.
When the kids are too old for children’s church, they move into the youth group, where the entertainment continues, though it moves from the style of Nickelodean to MTV. The music is updated, and activities, games, and outings replace the puppet shows, but still the effort is to keep the kids interested.
Finally, when the young adults are too old for the youth group, the only thing left is to move them into the auditorium where they have to sit and listen to hymns, and hear the preacher preach from the Bible. When they are no longer entertained, they either leave, or they stay and demand that something be done to entertain them. With that, we find the entrance and expansion of what I described above.
Now this is just a theory. I am not a sociologist, nor an expert on the church. I do, however, feel like we have hurt ourselves by not involving the children in the simple process of sitting in a worship service with other generations, and learning from them what it means to come to church, not to be entertained, but to worship the Lord by focusing on Christ and His Word.
It is just a theory.
With that being said, I do have a theory (for what it is worth) about the ultra-contemporary worship that exists in our day. I know I need to define the term “ultra-contemporary”, but I want to be careful in doing that. I will list some practices that I believe characterize the ultra-contemporary model of worship, but I understand that these are general and can exist in a church to greater or lesser degrees.
The ultra-contemporary model of worship is one in which the production and presentation are of the utmost importance. The music must be cutting-edge in its performance and style, accompanied by adequate light shows and smoke for dramatic effect. The use of media is central, and images and visuals are highlighted, even over the actual content of what they convey. Within this model, other “forms” of communication, such as drama, dance, and art are brought forward and presented for the audience’s consumption. Within this model, “preaching” as it is traditionally understood, is minimized, de-emphasized, or altogether replaced by other means of communication. When the pastor speaks, he does so in a conversational style, with little biblical emphasis, and strong emphasis on the personal needs of the congregation. The messages become another avenue of satisfying the desires of the consumers, otherwise known as the congregation. Rather than teaching the Word of God, the sermon becomes a sort of motivational pep-talk, with verses sprinkled in to sanctify the whole discourse.
Though there are other elements that could be added to that description, and parts of it that some would contend are unfair, I think that will suffice to define what I mean by ultra-contemporary. With that in mind, here is my theory. The ultra-contemporary worship model is nothing more than children’s church for grown-ups.
Think about it. Many of the people that are proponents of this style of worship are the children who grew up in traditional churches. In those churches, those children move from the nursery to children’s church, where they are entertained with puppets, pictures, story-books, and movies. Each Sunday was an effort to keep up with Nickelodean, Disney, and other entertainment devices that the children were consuming throughout the week. Churches tried to make it “fun” for the kids, while giving their parents a break in “big church”.
When the kids are too old for children’s church, they move into the youth group, where the entertainment continues, though it moves from the style of Nickelodean to MTV. The music is updated, and activities, games, and outings replace the puppet shows, but still the effort is to keep the kids interested.
Finally, when the young adults are too old for the youth group, the only thing left is to move them into the auditorium where they have to sit and listen to hymns, and hear the preacher preach from the Bible. When they are no longer entertained, they either leave, or they stay and demand that something be done to entertain them. With that, we find the entrance and expansion of what I described above.
Now this is just a theory. I am not a sociologist, nor an expert on the church. I do, however, feel like we have hurt ourselves by not involving the children in the simple process of sitting in a worship service with other generations, and learning from them what it means to come to church, not to be entertained, but to worship the Lord by focusing on Christ and His Word.
It is just a theory.
Thursday, August 12, 2010
Thursday, July 22, 2010
In Praise of a Poet
My grandfather, who recently went home to be with the Lord, was a poet, and even garnered some recognition for a few of his works. I suppose it is from him that I get my fondness for poetry. Not all poetry, mind you. I am not a fan of poems that require a college lit professor to interpret them. That may mean that any recommendations I make regarding poets is something like the opinions of a blind art critic.
Anyway, I remember when I was younger hearing my dad quote the poems of John Oxenham, specifically one called The Ways (see below). I recently downloaded to my Kindle, his book of poetry entitled Bees in Amber: A Little Book of Thoughtful Verse (1913). Oxenham is one of a couple of pen names used by William Arthur Dunkerley (1842-1941), a British journalist, novelist, and poet.
While a couple of his poems rub a bit against some of my theological leanings, for the most part I am blessed by his verse. I'm including a line or two here in hopes that you will pick up a copy of Bees in Amber for yourself.
Whirring Wheels
Lord, when on my bed I lie,
Sleepless, unto Thee I'll cry;
When my brain works overmuch,
Stay the wheels with Thy soft touch.
Just a quiet thought of Thee,
And of Thy sweet charity, --
Just a little prayer, and then
I will turn to sleep again.
God's Handwriting
He writes with characters too grand
For our short sight to understand;
We catch but broken strokes, and try
To fathom all the mystery
Of withered hopes, of death, of life,
The endless war, the useless strife, --
But there, with larger, clearer sight,
We shall see this -- His way was right.
Here is a portion of one entitled Darkness and Light
Spread the Light! Spread the Light!
Till earth's remotest bounds have heard
The glory of the Living Word;
Till those that see not have their sight;
Till all the fringes of the night
Are lifted, and the long-closed doors
Are wide for ever to the Light.
Spread--the--Light!
And finally, in honor of my dad, The Ways
To every man there openeth
A Way, and Ways, and a Way
And the High Soul climbs the High Way,
And the Low Soul gropes the Low,
And in between, on the misty flats,
The rest drift to and fro.
But to every man there openeth
A High Way, and a Low.
And every man decideth
The Way his soul shall go.
You can still find used copies of Bees in Amber for relatively cheap. My Kindle copy was only $2.99, but I can't loan it to you. Sorry.
So now this entry of my blog must come to a simple close,
And if you made it to this point, I hope you've liked the prose,
I'll never claim to be a Whitman -- Emerson, or the like,
But I can rhyme a word or two, like Mike, and Ike, and Hike.
(That one is mine - not Oxenham's)
Sunday, July 18, 2010
Preaching
It is amazing how much can go through your mind while you are in the middle of preaching a sermon. Even though I am trying to focus on the people, while navigating through my manuscript (no emails, please, about the glory of extemporaneous preaching without notes), in the midst of all of that, I still find thoughts coming into my head. Tonight, as I was preaching through Nehemiah 6, the thought came to mind, “Man, I love this!” I realized again how much I truly love preaching. As I rode home from church, I thanked God for the privilege to preach.
When I was younger I resented all the people who told me I was going to be a preacher when I grew up. I had other aspirations, none of which included the ministry. Now, I can’t imagine doing anything else. When I am not preaching, I am thinking about the next time I will preach. I sermonize in my sleep. I wake up in the middle of the night with Sunday’s text on my mind, and get up to go write down the bones to an outline.
In Ephesians 3:7-8, the Apostle Paul said, “Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.” I recognize that my call to preach is a “gift of the grace of God”. I am the son of a preacher, and there are a long line of preachers in my family tree. That, however, was not the reason the Lord called me to preach. Nothing about me pre-qualified me to be a preacher. I get to preach because God showed me grace when He called me into His service.
I am no great preacher, but I preach a great gospel! There is nothing profound about the words of my preaching, but there is power in the Word I preach! Though relatively few will ever hear me preach, the One for whom I preach listens every time, and so long as He is glorified, I will be satisfied, and forever thankful that He chose me to be His herald.
What a privilege to go “stand and speak” on behalf of King Jesus.
...Time to study. Sunday's coming.
Monday, July 5, 2010
The Prophet's Grave
Vance Havner was a small, unimposing man. He spoke in a high, nasily tone, and a thick Southern accent that betrayed his upringing in Jugtown, NC. Despite his outward appearance, Havner was a modern prophet. His words were nails fastened by a master of the assembly (Eccl. 12:11). He had a way with words, and could turn a phrase in such a way that it was at once clever, and convicting. He had a dry humor that was disarming, and yet never glib. He stood and pointed out the hypocrisy and carnality of the modern church, and did not flinch in the face of those who found his bluntness offensive and old-fashioned. Men of his caliber and conviction are rare, and he is dearly missed. You can still find many of his books, and audio of his sermons can be found on the web.If you are ever in Greensboro, NC, find Guilford College Road, and look for Guilford College. Just across from the school is a Quaker church with a cemetary behind it. Havner is buried toward the middle of the cemetary. Stop by and pay your respects to the prophet.
"Our Lord sent His disciples out as sheep among wolves; now the wolves are being invited into the sheepfold." V.H.
"The church is not a showboat; it's a lifeboat." V.H.
"[Too many] churches begin at 11 o'clock sharp, and end at 12 o'clock dull." V.H.
"We're not waiting for something; we are watching for Someone." V.H.
Tuesday, June 15, 2010
Resurgence
I have so far refrained from delving into denominational discussions on this blog. However, I am sitting in my hotel room in Orlando, FL, after a LONG day at the Southern Baptist Convention. I was not raised a Southern Baptist, but when I came to White Oak Baptist in 2007, I came understanding that I would be pastoring a long-time, cooperating SBC church. I felt it was the will of God to accept the call to that church, and to then participate in the denomination to which we were sending our mission support.
There was a bit of a learning curve as I begin to understand exactly how the convention operates. I must confess, while there was much about the convention that I loved and appreciated, there were things that I wrestled with, and struggled to reconcile with my conscience. Not long after I came to the church, rumblings of the Great Commission Resurgence began after Dr. Danny Akin preached his now famous (or infamous) sermon on the subject in Southeastern Seminary chapel. I began to study the issues raised by the Resurgence and began to pray about where I stood. What I found was that while I did not agree with everything or everyone speaking for the GCR, I did very much agree with the heart of the movement. Today, the convention voted to accept the recommendations of the GCR taskforce, and to move forward toward a more outward and global focus in the mission work of the convention.
By most accounts, the GCR has been fueled by a younger generation of pastors and leaders. I am no leader in the convention, but I am a younger pastor. As a 32 year-old pastor in the convention, I have often been discouraged to hear many older pastors speak disparagingly and sweepingly about "these young guys" who are "trying to wreck the denomination". Very often, they will describe what these young guys are like by using caricatures and exaggerations that more reflect a few on the fringe of the seeker-sensitive, pragmatic ministry movement. What I have found to be the typical young pastor pushing for the GCR, however, is something very different.
For one, I have seen most, if not all of these young pastors are concrete firm in their stance on Biblical innerancy, and furthermore, are passionate about deep, expositional preaching from the innerant Word.
I also found that the majority of these young men are not a part of the seeker-sensitive, church-growth, "Willow Creek" movement. Instead, they are passionate and vocal about theology and doctrine as an essential part of methodology. They are not pragmatists, preferring to be successful rather than faithful.
Lastly, most of these young pastors have a sincere devotion to doing whatever is necessary to utilize the resources and opportunities we have in America to get the gospel to people who have yet to hear. This is not to say that the older generation does not have this, nor that this is a new development in the SBC. It is simply to point out that their heart is the right place, and their motive is to obey Christ's commands for His church.
Today, I am proud to be a Southern Baptist. We are not the only ones working for Christ's kingdom, nor are we necessarily essential to its completion. He does not need the convention, or any other denomination to accomplish His will. He will however use those who are submissive to His will, and will humbly avail themselves of His power.
My prayer is that those who have fears about the future of this convention would look beyond the superficial differences that often separate generations, and would thank God that He is raising up a large number of young men who love His Word, preach His gospel, and seek His glory.
Those men who fought to recover this denomination from the poison of liberalism over 20 years ago, can be thankful that their labors were not in vain. The children of that resurgence are now poised to take their victory over the enemies of the gospel in their day, and use it as a platform from which to wage a further war on the enemy who is still seeking to keep in darkness those who are blinded to the glorious gospel of Christ. That is a good thing, even though everyone may not see it that way...yet.
There was a bit of a learning curve as I begin to understand exactly how the convention operates. I must confess, while there was much about the convention that I loved and appreciated, there were things that I wrestled with, and struggled to reconcile with my conscience. Not long after I came to the church, rumblings of the Great Commission Resurgence began after Dr. Danny Akin preached his now famous (or infamous) sermon on the subject in Southeastern Seminary chapel. I began to study the issues raised by the Resurgence and began to pray about where I stood. What I found was that while I did not agree with everything or everyone speaking for the GCR, I did very much agree with the heart of the movement. Today, the convention voted to accept the recommendations of the GCR taskforce, and to move forward toward a more outward and global focus in the mission work of the convention.
By most accounts, the GCR has been fueled by a younger generation of pastors and leaders. I am no leader in the convention, but I am a younger pastor. As a 32 year-old pastor in the convention, I have often been discouraged to hear many older pastors speak disparagingly and sweepingly about "these young guys" who are "trying to wreck the denomination". Very often, they will describe what these young guys are like by using caricatures and exaggerations that more reflect a few on the fringe of the seeker-sensitive, pragmatic ministry movement. What I have found to be the typical young pastor pushing for the GCR, however, is something very different.
For one, I have seen most, if not all of these young pastors are concrete firm in their stance on Biblical innerancy, and furthermore, are passionate about deep, expositional preaching from the innerant Word.
I also found that the majority of these young men are not a part of the seeker-sensitive, church-growth, "Willow Creek" movement. Instead, they are passionate and vocal about theology and doctrine as an essential part of methodology. They are not pragmatists, preferring to be successful rather than faithful.
Lastly, most of these young pastors have a sincere devotion to doing whatever is necessary to utilize the resources and opportunities we have in America to get the gospel to people who have yet to hear. This is not to say that the older generation does not have this, nor that this is a new development in the SBC. It is simply to point out that their heart is the right place, and their motive is to obey Christ's commands for His church.
Today, I am proud to be a Southern Baptist. We are not the only ones working for Christ's kingdom, nor are we necessarily essential to its completion. He does not need the convention, or any other denomination to accomplish His will. He will however use those who are submissive to His will, and will humbly avail themselves of His power.
My prayer is that those who have fears about the future of this convention would look beyond the superficial differences that often separate generations, and would thank God that He is raising up a large number of young men who love His Word, preach His gospel, and seek His glory.
Those men who fought to recover this denomination from the poison of liberalism over 20 years ago, can be thankful that their labors were not in vain. The children of that resurgence are now poised to take their victory over the enemies of the gospel in their day, and use it as a platform from which to wage a further war on the enemy who is still seeking to keep in darkness those who are blinded to the glorious gospel of Christ. That is a good thing, even though everyone may not see it that way...yet.
Tuesday, June 1, 2010
Funeral Sermon
First sermons aren’t usually known for their profundity (mine certainly was not). They are usually fairly short, despite the uncomfortable pauses and nervous stuttering. All Luke tells us about Paul’s first sermon is that “he preached Christ…that he is the Son of God (Acts 9:20). It sounds as if even the great apostle’s first sermon was short and simple.
The other night at our church, a brother named Abraham preached his first sermon. He did a great job, and everyone was extremely proud of him. He will probably listen to the sermon somewhere down the road, years from now, and blush a bit at it, like all preachers do when they listen to themselves from the perspective of maturity.
I have to say though, while his first sermon surely won’t be the best he will ever deliver, he said something at the beginning that touched on a truth as deep as any he will ever proclaim. He wore a new suit to church Sunday, getting ready for his homiletic debut, and someone ribbed him a bit about it, asking him, “You going to a funeral after church?” As he prepared to dive into his text Sunday night, he told about that comment, and then he said that in a way, yes, he was dressed for a funeral. It was his funeral, because he had to die to himself in order to do what God had called him to do.
I wanted to tell him to just go ahead and sit down, because he wasn’t going to be able to top that. What a truth! Jesus said in Luke 9:23, “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” Pay attention to that phrase, “take up his cross daily”. Jesus was not referring to a piece of jewelry to be worn on a necklace. The cross was an instrument of execution. To take up your cross is akin to picking up your own coffin. There is a sense in which every one of us must have our own funeral. We must come to the point where we die to our own wishes, our own wants, and our own ways. We must die to self that we might live for Christ.
Paul put it this way. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” Galatians 2:20
Pray for Abraham Baker and his family. He died. Yet he is living like never before.
The other night at our church, a brother named Abraham preached his first sermon. He did a great job, and everyone was extremely proud of him. He will probably listen to the sermon somewhere down the road, years from now, and blush a bit at it, like all preachers do when they listen to themselves from the perspective of maturity.
I have to say though, while his first sermon surely won’t be the best he will ever deliver, he said something at the beginning that touched on a truth as deep as any he will ever proclaim. He wore a new suit to church Sunday, getting ready for his homiletic debut, and someone ribbed him a bit about it, asking him, “You going to a funeral after church?” As he prepared to dive into his text Sunday night, he told about that comment, and then he said that in a way, yes, he was dressed for a funeral. It was his funeral, because he had to die to himself in order to do what God had called him to do.
I wanted to tell him to just go ahead and sit down, because he wasn’t going to be able to top that. What a truth! Jesus said in Luke 9:23, “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” Pay attention to that phrase, “take up his cross daily”. Jesus was not referring to a piece of jewelry to be worn on a necklace. The cross was an instrument of execution. To take up your cross is akin to picking up your own coffin. There is a sense in which every one of us must have our own funeral. We must come to the point where we die to our own wishes, our own wants, and our own ways. We must die to self that we might live for Christ.
Paul put it this way. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” Galatians 2:20
Pray for Abraham Baker and his family. He died. Yet he is living like never before.
Monday, May 24, 2010
Leftover Christians
"How much can we spare?" or "What will it take?" Which of those questions best defines how we look at the kingdom of Christ. I ran across those questions in David Platt's new book, Radical: Taking Back Your Faith from the American Dream (Multnomah Books, 4/17/2010).
Those questions were actually posed to Platt in a letter he received from a missionary friend who was serving in a closed country where millions have yet to even hear the name of Jesus. In the letter, the missionary, named Jason, says:
"...there will continue to be millions and millions of people who do not hear as long as we continue to use spare time and spare money to reach them. Those are two radically different questions. 'What can we spare?' and 'What will it take?'"1
In the book, David Platt goes on to ask what would happen if we stopped thinking in terms of what we could spare, and started looking at the Great Commission and the needs of the world in terms of what it would take.
To be honest, most of the people in our churches are "leftover" Christians, and by that, I do not mean that they are the remnant. What I mean is that they give the Lord Jesus whatever is leftover in their life after they have spent the rest on themselves and their desires.
This is certainly true of our money. The Bible calls for at least a tenth of our income to be given back to the Lord through the local church, but satistics indicate that most of our people give somewhere around 2% of their income. That is, after they have met the minimum payments on their credit cards, paid the cable bill, went to the movies, and ate out 3 nights a week.
The leftover mentality also applies to our time. Increasingly, people are unwilling to even give Sunday to the Lord in worship, much less any other time to Him for service. We are just too busy, we contend, with little-league, yard work, American Idol, and other pressing matters filling our schedules. Someone else with a less active life will have to see to it that the Kingdom is served.
If we honestly expect to stand before Jesus with any hope of hearing a "Well done," we are going to have stop looking at our lives and labors for Him in terms of what we can spare. May God give us a generation of hot-hearted, gospel-driven, self-sacrificing Christians who will look at the multitudes perishing without Christ and ask the question, "What will it take?"
1 Platt, David, Radical: Taking Back Your Faith from the American Dream, (Multnomah Books ebooks, 2010), kindle edition
Those questions were actually posed to Platt in a letter he received from a missionary friend who was serving in a closed country where millions have yet to even hear the name of Jesus. In the letter, the missionary, named Jason, says:
"...there will continue to be millions and millions of people who do not hear as long as we continue to use spare time and spare money to reach them. Those are two radically different questions. 'What can we spare?' and 'What will it take?'"1
In the book, David Platt goes on to ask what would happen if we stopped thinking in terms of what we could spare, and started looking at the Great Commission and the needs of the world in terms of what it would take.
To be honest, most of the people in our churches are "leftover" Christians, and by that, I do not mean that they are the remnant. What I mean is that they give the Lord Jesus whatever is leftover in their life after they have spent the rest on themselves and their desires.
This is certainly true of our money. The Bible calls for at least a tenth of our income to be given back to the Lord through the local church, but satistics indicate that most of our people give somewhere around 2% of their income. That is, after they have met the minimum payments on their credit cards, paid the cable bill, went to the movies, and ate out 3 nights a week.
The leftover mentality also applies to our time. Increasingly, people are unwilling to even give Sunday to the Lord in worship, much less any other time to Him for service. We are just too busy, we contend, with little-league, yard work, American Idol, and other pressing matters filling our schedules. Someone else with a less active life will have to see to it that the Kingdom is served.
If we honestly expect to stand before Jesus with any hope of hearing a "Well done," we are going to have stop looking at our lives and labors for Him in terms of what we can spare. May God give us a generation of hot-hearted, gospel-driven, self-sacrificing Christians who will look at the multitudes perishing without Christ and ask the question, "What will it take?"
1 Platt, David, Radical: Taking Back Your Faith from the American Dream, (Multnomah Books ebooks, 2010), kindle edition
Tuesday, May 11, 2010
The St. Patrick I Never Knew
Following a recommendation from a blog by Dr. Russell Moore , I recently finished the biography, St. Patrick of Ireland, by Philip Freeman. I must confess that the extent of my knowledge of Patrick was basically limited to the holiday named after him, which today has absolutely nothing to do with the man himself. Several years ago I had the privilege of visiting Northern Ireland, but I don't recall even hearing Patrick's name, though we visited a number of historic sites.
Freeman's biography draws from the limited number of legitimate sources available on Patrick's life, which are primarily a couple of letters he wrote. There is not a lot of information given in these documents, but there is enough to construct a pretty decent picture of the man behind the holiday in March.
A couple of things about Patrick both surprised and inspired me. For one, I was surprised to learn that Patrick was not originally from Ireland. He was born in England. He spent the majority of his life in Ireland, but was born a Roman citizen in what became Britain. At a young age, Patrick was kidnapped by Irish pirates, and carried into slavery in Ireland. He eventually escaped and returned home to England, only to feel the call of God to return as a missionary to the very people who had enslaved him.
I was inspired as I recognized the genuine faith that emanates from Patrick's letters. The drunken holiday that bears his name completely misrepresents the godly man for whom it is named. Patrick was a humble, devoted, and powerful servant of Christ.
Patrick writes in his Confession letter:
"[God] cared for me before I ever knew who he was...and loved me even as a father does his own child. Because of this I cannot - I will not - be silent. I will tell of the great blessings God has granted to me and the grace he has shown to me in this land of slavery."
Later in the same letter he writes:
"...before God humbled me I was like a stone stuck deep in a mud puddle. But then God came along and with his power and compassion reached down and pulled me out, raised me up, and placed me on top of a wall. Because of this I must proclaim my good news..."
Explaining his call to Ireland, He writes:
"The love of Christ carried me here to be a help to these people for the rest of my life, if I may be worthy, and to work for them with humility and in sincerity."
Though patrick ministered some 1,600 years ago, I recognize in his writings the same love for Christ and His Kingdom that flows in the hearts of his servants today. If you are interested in learning more about St. Patrick, pick up Freeman's biography. It will be a blessing to you, and you will think about it every time you eat your Lucky Charms.
(Freeman, Philip,St. Patrick of Ireland: A Biography, Simon & Schuster, New York, 2004)
Freeman's biography draws from the limited number of legitimate sources available on Patrick's life, which are primarily a couple of letters he wrote. There is not a lot of information given in these documents, but there is enough to construct a pretty decent picture of the man behind the holiday in March.
A couple of things about Patrick both surprised and inspired me. For one, I was surprised to learn that Patrick was not originally from Ireland. He was born in England. He spent the majority of his life in Ireland, but was born a Roman citizen in what became Britain. At a young age, Patrick was kidnapped by Irish pirates, and carried into slavery in Ireland. He eventually escaped and returned home to England, only to feel the call of God to return as a missionary to the very people who had enslaved him.
I was inspired as I recognized the genuine faith that emanates from Patrick's letters. The drunken holiday that bears his name completely misrepresents the godly man for whom it is named. Patrick was a humble, devoted, and powerful servant of Christ.
Patrick writes in his Confession letter:
"[God] cared for me before I ever knew who he was...and loved me even as a father does his own child. Because of this I cannot - I will not - be silent. I will tell of the great blessings God has granted to me and the grace he has shown to me in this land of slavery."
Later in the same letter he writes:
"...before God humbled me I was like a stone stuck deep in a mud puddle. But then God came along and with his power and compassion reached down and pulled me out, raised me up, and placed me on top of a wall. Because of this I must proclaim my good news..."
Explaining his call to Ireland, He writes:
"The love of Christ carried me here to be a help to these people for the rest of my life, if I may be worthy, and to work for them with humility and in sincerity."
Though patrick ministered some 1,600 years ago, I recognize in his writings the same love for Christ and His Kingdom that flows in the hearts of his servants today. If you are interested in learning more about St. Patrick, pick up Freeman's biography. It will be a blessing to you, and you will think about it every time you eat your Lucky Charms.
(Freeman, Philip,St. Patrick of Ireland: A Biography, Simon & Schuster, New York, 2004)
Saturday, April 10, 2010
Surprised by Wesley
A pastor friend of mine called me the other day with a theological question. I suppose no real theologians were available. The question had to do with the Holy Spirit’s ministry in calling a sinner to repentance. I answered the question to the best of my ability, and thinking about it later I looked again at Jesus’ words in John 6:44: “No man can come to me, except the Father which hath sent me draw him…” In studying this verse, I came across an interesting commentary. One famous, old writer said this about verse 44:
“No man can believe in Christ, unless God give him power: he draws us first, by good desires.”
Faith in Christ is impossible apart from some imparted power from God. Now who do you suppose said that? Is it Augustine? Sound like Luther or Calvin? No, believe it or not, those are the words of John Wesley. I point this out to touch on something that I believe is very important. In recent years there has been a revival of interest in some or all aspects of Reformed or Calvinistic theology. In some ways, this is a good thing for the church. The reformers and their Puritan offspring were serious about the Word, and passionate about expositional preaching that was deep and doctrinal. This is a healthy contrast to much of the shallow, topical, felt-needs preaching of our day.
With that being said, some brethren have become what I would call “Cocky Calvinist”. What I mean by this is that they begin to act as if their adopted system is something of a special club they have joined, and that their membership in this club elevates them above all the weaker-minded brethren who have not tattooed the “five points” on their heart. The truth is that a “Cocky Calvinist” should be a contradiction in terms. If someone truly understands Calvinism, it should make them humble, not haughty.
Anyway, returning to my point about Wesley. Wesley was what most would consider an Arminian theologian. Nevertheless, when you read his notes on John 6:44, you don’t find him trying to force his system upon the text. He does not try to eisegete away the initial work of God. He does not try to make the text say something other than it does in order to make it fit into his theological presuppositions. Unfortunately, too few people are willing to let the text speak for itself when it seems to run counter to their doctrinal bent.
Charles Simeon (1758-1836), was a great preacher and pastor in England. Speaking to this issue, Simeon (who usually steered clear of the theological camps) said:
“…there is not a decided Calvinist or Arminian in the world who equally approves of the whole of Scripture . . . who, if he had been in the company of St. Paul whilst he was writing his Epistles, would not have recommended him to alter one or other of his expressions.”[i]
Knowing most preachers the way I do, whether they would admit it or not, they know that Simeon was right. The point I am trying to make is that regardless of our doctrinal or theological persuasion, when we come to interpret and preach the Bible, as much as we are able, we should conform our systems to the Scripture, and not the other way around. Whether we side with Wesley or not, we can all learn something from his honest approach to a text that disagreed with some of what he claimed to believe.
[i] Piper, John, Brothers, We Must Not Mind A Little Suffering, 4/15/89, desiring God, accessed 4/10/10, http://www.desiringgod.org/ResourceLibrary/Biographies/1460_Brothers_We_Must_Not_Mind_a_Little_Suffering/
“No man can believe in Christ, unless God give him power: he draws us first, by good desires.”
Faith in Christ is impossible apart from some imparted power from God. Now who do you suppose said that? Is it Augustine? Sound like Luther or Calvin? No, believe it or not, those are the words of John Wesley. I point this out to touch on something that I believe is very important. In recent years there has been a revival of interest in some or all aspects of Reformed or Calvinistic theology. In some ways, this is a good thing for the church. The reformers and their Puritan offspring were serious about the Word, and passionate about expositional preaching that was deep and doctrinal. This is a healthy contrast to much of the shallow, topical, felt-needs preaching of our day.
With that being said, some brethren have become what I would call “Cocky Calvinist”. What I mean by this is that they begin to act as if their adopted system is something of a special club they have joined, and that their membership in this club elevates them above all the weaker-minded brethren who have not tattooed the “five points” on their heart. The truth is that a “Cocky Calvinist” should be a contradiction in terms. If someone truly understands Calvinism, it should make them humble, not haughty.
Anyway, returning to my point about Wesley. Wesley was what most would consider an Arminian theologian. Nevertheless, when you read his notes on John 6:44, you don’t find him trying to force his system upon the text. He does not try to eisegete away the initial work of God. He does not try to make the text say something other than it does in order to make it fit into his theological presuppositions. Unfortunately, too few people are willing to let the text speak for itself when it seems to run counter to their doctrinal bent.
Charles Simeon (1758-1836), was a great preacher and pastor in England. Speaking to this issue, Simeon (who usually steered clear of the theological camps) said:
“…there is not a decided Calvinist or Arminian in the world who equally approves of the whole of Scripture . . . who, if he had been in the company of St. Paul whilst he was writing his Epistles, would not have recommended him to alter one or other of his expressions.”[i]
Knowing most preachers the way I do, whether they would admit it or not, they know that Simeon was right. The point I am trying to make is that regardless of our doctrinal or theological persuasion, when we come to interpret and preach the Bible, as much as we are able, we should conform our systems to the Scripture, and not the other way around. Whether we side with Wesley or not, we can all learn something from his honest approach to a text that disagreed with some of what he claimed to believe.
[i] Piper, John, Brothers, We Must Not Mind A Little Suffering, 4/15/89, desiring God, accessed 4/10/10, http://www.desiringgod.org/ResourceLibrary/Biographies/1460_Brothers_We_Must_Not_Mind_a_Little_Suffering/
Wednesday, March 24, 2010
Book Review
In preparation for Easter, I just finished reading a new book by D.A. Carson entitled Scandalous (Good News, 2010). First of all, this is the second book I have picked up (actually downloaded to my Kindle) by Carson, and I must say that I really enjoy his writing. I have been familiar with him for some time, but have just recently read him, and I am glad I did. Along with Lutzer, he increases my respect for Canadian theologians.
His new book focuses on the crucifixion and resurrection of Christ, and the elements of it that were and are scandalous to this fallen world. It is a brief book, and a good, quick read. I enjoyed each chapter, especially the opening chapter dealing with the ironies of the cross. In this chapter, Carson touches on the truths that:
1. The Man Who Is Mocked as King Is the King.
2. The Man Who Is Utterly Powerless Is Powerful
3. The Man Who Can't Save Himself Saves Others
4. The Man Who Cries Out in Despair Trusts God.
It is good stuff!
Best of all, I found my text for Easter Sunday. It is John 2:19, where Jesus says after cleansing the temple, "Destroy this temple, and in three days I will raise it up." Carson says of this verse:
"It is in Jesus' death, in his destruction, and in his resurrection three days later, that Jesus meets our needs and reconciles us to God, becoming the temple, the supreme meeting place between God and sinners."
I can't wait for Easter! I look forward to preaching the scandalous gospel to sinful men for the salvation of their souls.
His new book focuses on the crucifixion and resurrection of Christ, and the elements of it that were and are scandalous to this fallen world. It is a brief book, and a good, quick read. I enjoyed each chapter, especially the opening chapter dealing with the ironies of the cross. In this chapter, Carson touches on the truths that:
1. The Man Who Is Mocked as King Is the King.
2. The Man Who Is Utterly Powerless Is Powerful
3. The Man Who Can't Save Himself Saves Others
4. The Man Who Cries Out in Despair Trusts God.
It is good stuff!
Best of all, I found my text for Easter Sunday. It is John 2:19, where Jesus says after cleansing the temple, "Destroy this temple, and in three days I will raise it up." Carson says of this verse:
"It is in Jesus' death, in his destruction, and in his resurrection three days later, that Jesus meets our needs and reconciles us to God, becoming the temple, the supreme meeting place between God and sinners."
I can't wait for Easter! I look forward to preaching the scandalous gospel to sinful men for the salvation of their souls.
Saturday, March 6, 2010
More than just a logo
In 1971, Carolyn Davidson was a graphic design student at Portland State University. She was doing some freelance work for a small athletic apparel company called Blue Ribbon Sports. She drew a simple logo, intended to represent the wing on a statue of the Greek goddess of victory, whose name is Nike. That “swoosh” and the brand it represents, Nike, are now a part of marketing history.
If the church has a logo, it is the cross. It adorns steeples, overlooks baptisteries, and dangles from the necks of church members (not to mention award-winning, gangster rappers). The Word of God teaches that the cross is so much more than just a logo or a symbol. The cross is a principle that is absolutely central to what a Christian believes.
D.A. Carson, in his book The Cross and Christian Ministry, makes a critical point about our day. He says:
“Ever so subtly, we start to think that success more critically depends on thoughtful sociological analysis than on the gospel; Barna becomes more important than the Bible. We depend on plans, programs, vision statements – but somewhere along the way we have succumbed to the temptation to displace the foolishness of the cross with the wisdom of strategic planning.”
Just after this paragraph, Carson makes an arresting statement. I read it over and over again. He writes:
“…I fear that the cross, without ever being disowned, is constantly in danger of being dismissed from the central place it must enjoy…”
Wow! In many churches today, the cross is nothing more than a logo for the therapeutic ministry of Jesus. He is the great marriage fixer, children raiser, financial advisor, self-help guru…His business cards have a cross on them, and He is somehow connected to it, but most religious consumers are not really sure how.
The truth is, however, the cross is not simply a logo for Jesus’ religious services. The cross was the instrument of his death, and is the place where man’s sin was dealt with by God. The cross is the only hope for redemption, and the only message that can really make a difference in the lives of people, for it is the power of God. If we set it aside, “dismiss” it from its central place, we do so to the detriment of our churches and the damnation of our people.
If the church has a logo, it is the cross. It adorns steeples, overlooks baptisteries, and dangles from the necks of church members (not to mention award-winning, gangster rappers). The Word of God teaches that the cross is so much more than just a logo or a symbol. The cross is a principle that is absolutely central to what a Christian believes.
D.A. Carson, in his book The Cross and Christian Ministry, makes a critical point about our day. He says:
“Ever so subtly, we start to think that success more critically depends on thoughtful sociological analysis than on the gospel; Barna becomes more important than the Bible. We depend on plans, programs, vision statements – but somewhere along the way we have succumbed to the temptation to displace the foolishness of the cross with the wisdom of strategic planning.”
Just after this paragraph, Carson makes an arresting statement. I read it over and over again. He writes:
“…I fear that the cross, without ever being disowned, is constantly in danger of being dismissed from the central place it must enjoy…”
Wow! In many churches today, the cross is nothing more than a logo for the therapeutic ministry of Jesus. He is the great marriage fixer, children raiser, financial advisor, self-help guru…His business cards have a cross on them, and He is somehow connected to it, but most religious consumers are not really sure how.
The truth is, however, the cross is not simply a logo for Jesus’ religious services. The cross was the instrument of his death, and is the place where man’s sin was dealt with by God. The cross is the only hope for redemption, and the only message that can really make a difference in the lives of people, for it is the power of God. If we set it aside, “dismiss” it from its central place, we do so to the detriment of our churches and the damnation of our people.
“For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” I Corinthians 1:18
Wednesday, February 17, 2010
a man like Elijah
I just recently finished a book by Michael Catt, who is the pastor of Sherwood Baptist Church in Albany, GA. The book is The Power of Persistance, and deals with the matter of prayer. I highly recommend this book, and am grateful for what it is doing in my life right now.
There were a number of lines and phrases that really spoke to me in this book, but one in particular has captured my thoughts. Catt writes about Elijah and his prayer life, and he makes this statement: “According to James, Elijah was a man just like us. But the question comes: Are we men just like him?”
Am I a man like Elijah? James uses Elijah’s humanity as an encouragement for me to pray like the prophet. However, as I study Elijah I am struck with how unlike him I am. For instance, I am struck by how counter-cultural Elijah was. Ahab, that “toad of a man who sat on the throne of Israel” (see "Pay-Day Someday" by R.G. Lee), had plunged the nation into an almost wholesale idolatry. The whole country it seemed had gone Baal-crazy. When you move from I Kings 16 to chapter 17, where we are introduced to Elijah, this hard-nosed, spirit-filled, God-called preacher, the contrast is striking. He stands out from the culture in a way that forces attention to what He says and what He does for God. I am afraid that as a preacher I am so run-of-the-mill, so immersed in my own culture, that I am not all that distinguished among the idol-crazed Israelites of today.
I am also struck by how confident he was. He stands up, and without flinching says, “As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word (17:1).” How is that compared to the speculative guesses and theological musings of most preachers today? I am envious of how Elijah publicly taunts the prophets of Baal at the showdown on Mt. Carmel. When they get no response to their charismatic carnival of prayer, the Bible says, “And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked (18:27).” In our day of ecclesiastical and ecumenical romance, everybody wants to hold hands with the heretics and court the affections of the apostates, but Elijah mocked them publicly.
Elijah may have been a man like me, but I am not sure that I am a man like him. However, the good news is that while I am no Elijah, I know Elijah’s God! My mantle and my ministry may be much smaller than his, but I know that the same God who called him, and upon whom he called is the same God I serve. With that in mind, what God did through Elijah he can still do today. The servants may change, but the Savior does not.
There were a number of lines and phrases that really spoke to me in this book, but one in particular has captured my thoughts. Catt writes about Elijah and his prayer life, and he makes this statement: “According to James, Elijah was a man just like us. But the question comes: Are we men just like him?”
Am I a man like Elijah? James uses Elijah’s humanity as an encouragement for me to pray like the prophet. However, as I study Elijah I am struck with how unlike him I am. For instance, I am struck by how counter-cultural Elijah was. Ahab, that “toad of a man who sat on the throne of Israel” (see "Pay-Day Someday" by R.G. Lee), had plunged the nation into an almost wholesale idolatry. The whole country it seemed had gone Baal-crazy. When you move from I Kings 16 to chapter 17, where we are introduced to Elijah, this hard-nosed, spirit-filled, God-called preacher, the contrast is striking. He stands out from the culture in a way that forces attention to what He says and what He does for God. I am afraid that as a preacher I am so run-of-the-mill, so immersed in my own culture, that I am not all that distinguished among the idol-crazed Israelites of today.
I am also struck by how confident he was. He stands up, and without flinching says, “As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word (17:1).” How is that compared to the speculative guesses and theological musings of most preachers today? I am envious of how Elijah publicly taunts the prophets of Baal at the showdown on Mt. Carmel. When they get no response to their charismatic carnival of prayer, the Bible says, “And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked (18:27).” In our day of ecclesiastical and ecumenical romance, everybody wants to hold hands with the heretics and court the affections of the apostates, but Elijah mocked them publicly.
Elijah may have been a man like me, but I am not sure that I am a man like him. However, the good news is that while I am no Elijah, I know Elijah’s God! My mantle and my ministry may be much smaller than his, but I know that the same God who called him, and upon whom he called is the same God I serve. With that in mind, what God did through Elijah he can still do today. The servants may change, but the Savior does not.
Sunday, January 24, 2010
The Sick Getting Well
Matthew 9:12-13 says, "But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance."
I had the privilege of baptizing two people today. That never gets old. One was a lady who was saved a little over a week ago. The other was her friend. I talked with him this morning before the service, and he told me that this particular lady had called him a week or so ago, and told him that she was tired of "taking pills" and living the life she was living, and asked him if he knew anybody she could talk to. He gave her the number of a man in our church who visits the local jail once a week. He knew the man from our church because he had spent some time in that particular "state-run institution".
That day, the man from our church told this woman about Jesus, and she gave her life to Christ. She then told her friend who had given her the number what happened, and when he saw what God had done for her, he too decided to give his life to Christ. I hope you got all that.
Neither of these two have lived morally majestic lives. They don't speak all the liturgical lingo, and they don't look like the people in the pictures on most church websites. Nevertheless, they both gave public testimony of their repentance and faith in Jesus.
As I watched them walking out of the baptistry, I thought about the kingdom of Christ, and how it is filled with sick folk who have been made well. My symptoms may not have been as obvious as others, but my condition wasn't any less terminal. I am thankful that where sin abounds, grace does much more abound.
Praise God, the sick are getting well!
I had the privilege of baptizing two people today. That never gets old. One was a lady who was saved a little over a week ago. The other was her friend. I talked with him this morning before the service, and he told me that this particular lady had called him a week or so ago, and told him that she was tired of "taking pills" and living the life she was living, and asked him if he knew anybody she could talk to. He gave her the number of a man in our church who visits the local jail once a week. He knew the man from our church because he had spent some time in that particular "state-run institution".
That day, the man from our church told this woman about Jesus, and she gave her life to Christ. She then told her friend who had given her the number what happened, and when he saw what God had done for her, he too decided to give his life to Christ. I hope you got all that.
Neither of these two have lived morally majestic lives. They don't speak all the liturgical lingo, and they don't look like the people in the pictures on most church websites. Nevertheless, they both gave public testimony of their repentance and faith in Jesus.
As I watched them walking out of the baptistry, I thought about the kingdom of Christ, and how it is filled with sick folk who have been made well. My symptoms may not have been as obvious as others, but my condition wasn't any less terminal. I am thankful that where sin abounds, grace does much more abound.
Praise God, the sick are getting well!
Fragile Friendships
The older I get the more amazed I am at the fragility of human relationships. Our closest bonds seem tenuous at best. Those who once vowed eternal loyalty so quickly become adversaries, or worse strangers, and often over the slightest injury or disagreement. Relationships are messy. Emotions, egos, and agendas often collide with devastating results.
It is unfortunate that it is this way, because I find myself becoming more and more defensive, cynical, and reluctant toward to my fellow man. It was what Dallas Willard describes as “withdrawal” in his book “Renovation of the Heart”. I guard myself vigilantly from letting too much out, for fear that my trust will be betrayed by someone who simply wants to feel better about their own deficiencies. The aged Apostle John encouraged us to “love one another”, but it is hard to love someone you aren’t quite sure you really know, and are certain you don’t completely trust.
Oh, but the good news is, I always have two true partners on this lonely trek. My dear Lord Jesus, who is a better friend than I have ever been to Him, and whose fidelity is secured by His Word. The other is my precious wife, Angel. She is truly loyal, deeply devoted, and the one human who knows me thoroughly, and loves me wholeheartedly. She is my “help meet”. I guess two true friends is enough until the family of God reaches that land where we will truly love unconditionally, and all relationships are as solid as the foundation of that Celestial City.
It is unfortunate that it is this way, because I find myself becoming more and more defensive, cynical, and reluctant toward to my fellow man. It was what Dallas Willard describes as “withdrawal” in his book “Renovation of the Heart”. I guard myself vigilantly from letting too much out, for fear that my trust will be betrayed by someone who simply wants to feel better about their own deficiencies. The aged Apostle John encouraged us to “love one another”, but it is hard to love someone you aren’t quite sure you really know, and are certain you don’t completely trust.
Oh, but the good news is, I always have two true partners on this lonely trek. My dear Lord Jesus, who is a better friend than I have ever been to Him, and whose fidelity is secured by His Word. The other is my precious wife, Angel. She is truly loyal, deeply devoted, and the one human who knows me thoroughly, and loves me wholeheartedly. She is my “help meet”. I guess two true friends is enough until the family of God reaches that land where we will truly love unconditionally, and all relationships are as solid as the foundation of that Celestial City.
Thursday, January 21, 2010
Who's afraid of the Church?
Years ago, the small private school I attended had its own security “force” that patrolled the campus. I hesitate to call them a “force”, because about the only real authority they had was to wield their gigantic ring of keys and unlock doors. They carried no weapons, and none of the students really gave any attention to their uniforms and cheap, painted, badges.
In some ways, the modern church has become like that weaponless security force. They have no actual authority over their membership, and no one really fears their church family as an accountability force in their life. Personal autonomy has trumped communal responsibility.
It was not too long ago, however, that the church maintained a biblical practice that required each member to live with a certain level of accountability to the Word of God, and to their church. This all-but-abandoned practice is called church discipline. The Scriptures clearly call for individual churches to hold to their members accountable to a biblical standard of personal purity, spiritual unity, and doctrinal integrity (i.e., I Corinthians 5; Matthew 18:15-17).
Unfortunately, in the lustful pursuit of “church growth”, too many pastors and their congregations have allowed pragmatism and seeker sensitivities to cause the practice of church discipline to go the way of the eight track and the dinosaur. Southern Seminary president, Dr. Al Mohler says, “As a matter of fact, most [modern] Christians introduced to the biblical teaching concerning church discipline…confront the issue of church discipline as an idea they have never before encountered. At first hearing, the issue seems as antiquarian and foreign as the Spanish Inquisition and the Salem witch trials (The Disappearance of God, Multnomah Books, 2009, p. 122).”
Though the practice of church discipline among many congregations may be a dusty tool, it is a Scriptural one, and therefore should be recovered. The testimony and integrity of the church has been tarnished by inflated membership rolls, cluttered with the unregenerate, and backslidden. Unless the church reestablishes her authority over her members, the modern congregation will continue to be little more than a religious club where affiliation is casual and based on consumerism rather than true Christian faith.
I am aware that to reinstitute church discipline will likely mean that some, if not many of the current membership in our churches will feel led to move their membership to other, less puritanical fellowships. However, a pure testimony is of more value to Christ’s church than a large membership.
In some ways, the modern church has become like that weaponless security force. They have no actual authority over their membership, and no one really fears their church family as an accountability force in their life. Personal autonomy has trumped communal responsibility.
It was not too long ago, however, that the church maintained a biblical practice that required each member to live with a certain level of accountability to the Word of God, and to their church. This all-but-abandoned practice is called church discipline. The Scriptures clearly call for individual churches to hold to their members accountable to a biblical standard of personal purity, spiritual unity, and doctrinal integrity (i.e., I Corinthians 5; Matthew 18:15-17).
Unfortunately, in the lustful pursuit of “church growth”, too many pastors and their congregations have allowed pragmatism and seeker sensitivities to cause the practice of church discipline to go the way of the eight track and the dinosaur. Southern Seminary president, Dr. Al Mohler says, “As a matter of fact, most [modern] Christians introduced to the biblical teaching concerning church discipline…confront the issue of church discipline as an idea they have never before encountered. At first hearing, the issue seems as antiquarian and foreign as the Spanish Inquisition and the Salem witch trials (The Disappearance of God, Multnomah Books, 2009, p. 122).”
Though the practice of church discipline among many congregations may be a dusty tool, it is a Scriptural one, and therefore should be recovered. The testimony and integrity of the church has been tarnished by inflated membership rolls, cluttered with the unregenerate, and backslidden. Unless the church reestablishes her authority over her members, the modern congregation will continue to be little more than a religious club where affiliation is casual and based on consumerism rather than true Christian faith.
I am aware that to reinstitute church discipline will likely mean that some, if not many of the current membership in our churches will feel led to move their membership to other, less puritanical fellowships. However, a pure testimony is of more value to Christ’s church than a large membership.
Waiting
I believe it was that musical philosopher Tom Petty (yes, Tom Petty and the Heartbreakers) that once opined, “The waiting is the hardest part.” There may not be much on which I would agree with Tom Petty, but on this one thing, I give a hardy nod. I hate waiting. Red lights are annoying; lines in the grocery store are unnerving, and doctor’s offices are pure torture. When someone puts me on hold, I have to battle the urge to immediately hang up the phone. I know that patience is a virtue - it is just not one of my virtues.
However, I am learning. I am in patience kindergarten, but I am learning. I am slowly realizing that God doesn’t move according to my daily planner. He is not concerned with my “five year plan”. The Psalmist once gave this admonition that was certainly written with people like me in mind. He said, “Wait on the Lord…wait, I say, on the Lord” (Psalm 27:14).
The Christian life is a pilgrimage. That implies that it is a lengthy journey. As much as I would like for it to be a sprint, it is simply a journey. Because of this reality, I have to learn to do what I otherwise hate to do. I have to wait. That means I have to take God off the stopwatch, and quit trying to pin Him down to my schedule.
The reality is that His schedule is the best. My schedule was planned in the limited view of the present. Since I cannot see what is ahead (nor can the psychic hotlines regardless of what they claim), then I am really handicapped in planning anything for my life. But God “inhabits eternity”. He stands in the past, present, and future, with a clear view of what lies ahead for my life. Therefore, as hard as the waiting is, I must wait on the Lord. Unlike the line at the McDonald’s drive through, He is worth waiting for.
However, I am learning. I am in patience kindergarten, but I am learning. I am slowly realizing that God doesn’t move according to my daily planner. He is not concerned with my “five year plan”. The Psalmist once gave this admonition that was certainly written with people like me in mind. He said, “Wait on the Lord…wait, I say, on the Lord” (Psalm 27:14).
The Christian life is a pilgrimage. That implies that it is a lengthy journey. As much as I would like for it to be a sprint, it is simply a journey. Because of this reality, I have to learn to do what I otherwise hate to do. I have to wait. That means I have to take God off the stopwatch, and quit trying to pin Him down to my schedule.
The reality is that His schedule is the best. My schedule was planned in the limited view of the present. Since I cannot see what is ahead (nor can the psychic hotlines regardless of what they claim), then I am really handicapped in planning anything for my life. But God “inhabits eternity”. He stands in the past, present, and future, with a clear view of what lies ahead for my life. Therefore, as hard as the waiting is, I must wait on the Lord. Unlike the line at the McDonald’s drive through, He is worth waiting for.
The Worth of Winter
For hundreds of years, the Roman calendar (which we still use today) consisted of only ten months. This was because the winter season was not considered worthy of noting on the calendar, because nothing grew during that time. Eventually January found its way onto the calendar, but you would probably be hard pressed to find very many people who would list it among their favorite months. As I write this blog it is a balmy 31 degrees outside, and just the right weather for catching pneumonia.
Even though January, and the winter season may not be the most climatically pleasing, it is not without its greater purpose and worth. An old, mountain proverb puts it bluntly, “A green Christmas makes a fat graveyard.” The cold of winter serves an important role in both eliminating and replenishing certain things in our ecosystem.
Spiritually speaking, winters of difficulty and trial are not pleasant or easy to endure, but they are often more productive than seasons of ease. “The American Spurgeon”, T. De Witt Talmage (1832-1902), said:
“I tell you we need the storms of life as much as we do the sunshine. There are more men ruined by prosperity than by adversity…It was out of Dante’s suffering came the sublime “Divine Comedy,” and out of John Milton’s blindness came “Paradise Lost,”…out of David’s exile came the songs of consolation, and out of the sufferings of Christ came the possibility of the world’s redemption…” (New Tabernacle Sermons)
You may be experiencing winter in more ways than just the temperature outside. It could be that along with sunshine of summer, you are looking forward to the warmth of better days personally and spiritually. If so, just “Wait on the LORD: be of good courage (Psalm 27:14).” Before you know it, January will be June. In the meantime, don’t miss the worth of winter. God will do things in the winter that He just can’t do any other time of the year…or in your life.
Even though January, and the winter season may not be the most climatically pleasing, it is not without its greater purpose and worth. An old, mountain proverb puts it bluntly, “A green Christmas makes a fat graveyard.” The cold of winter serves an important role in both eliminating and replenishing certain things in our ecosystem.
Spiritually speaking, winters of difficulty and trial are not pleasant or easy to endure, but they are often more productive than seasons of ease. “The American Spurgeon”, T. De Witt Talmage (1832-1902), said:
“I tell you we need the storms of life as much as we do the sunshine. There are more men ruined by prosperity than by adversity…It was out of Dante’s suffering came the sublime “Divine Comedy,” and out of John Milton’s blindness came “Paradise Lost,”…out of David’s exile came the songs of consolation, and out of the sufferings of Christ came the possibility of the world’s redemption…” (New Tabernacle Sermons)
You may be experiencing winter in more ways than just the temperature outside. It could be that along with sunshine of summer, you are looking forward to the warmth of better days personally and spiritually. If so, just “Wait on the LORD: be of good courage (Psalm 27:14).” Before you know it, January will be June. In the meantime, don’t miss the worth of winter. God will do things in the winter that He just can’t do any other time of the year…or in your life.
Does Satan Hate the Church?
“Does Satan Hate the Church?”
I guess they should get some points for creativity. The Metro South Church, located in a suburb of Detroit, MI, has put an intriguing spin on the billboards that are supposed to be messages from God. Metro South has chosen to post some similar messages, only from the “other side of the aisle”, if you will.
Metro South’s new billboards feature messages from the devil rather than God. For instance, one billboard says, “Metro South Church makes me sick – Satan.” You can view all of the billboards at www.satanhatesmetro.com.
You’ve heard it said that there is no such thing as bad publicity, and if that is true, I am not sure using Satan as your pitch man, even in an ironic sort of way, is a good idea. However, Metro South’s ad campaign does raise a good question. Does Satan really hate the Church?
I can’t help but think of C.S. Lewis’ classic The Screwtape Letters. In one of the early letters, the senior demon writes to the underling, Wormwood, and says:
“One of our great allies at present is the Church itself. Do not misunderstand me. I do not mean the Church as we see her spread out through all time and space and rooted in eternity, terrible as an army with banners. That, I confess, is a spectacle which makes our boldest tempters uneasy. But fortunately it is quite invisible to these humans. All your patient sees is the half-finished, sham Gothic erection on the new building estate.”
Make no mistake about it, Satan despise the true Church of the Firstborn; that blood-washed band of believers mysteriously united from every kindred, tribe, and tongue. Not even the gates of His eternal home will prevail against that formidable body, led by its conquering Head!
However, Satan is not in the least bit opposed to the ecclesiastical mirage of a building, a denomination, or a religious institution. It is the spirit-empowered bride, not technologically enhanced buildings that are despised by our enemy. He can work (and does) as effectively through empty religion as he does through open rebellion. He will use a dead assembly just as quickly as he will a living atheist.
I hope the devil hates my church. But I know that we are sometimes his allies, and he would rather use us to his advantage than close us down – if we will let him.
I guess they should get some points for creativity. The Metro South Church, located in a suburb of Detroit, MI, has put an intriguing spin on the billboards that are supposed to be messages from God. Metro South has chosen to post some similar messages, only from the “other side of the aisle”, if you will.
Metro South’s new billboards feature messages from the devil rather than God. For instance, one billboard says, “Metro South Church makes me sick – Satan.” You can view all of the billboards at www.satanhatesmetro.com.
You’ve heard it said that there is no such thing as bad publicity, and if that is true, I am not sure using Satan as your pitch man, even in an ironic sort of way, is a good idea. However, Metro South’s ad campaign does raise a good question. Does Satan really hate the Church?
I can’t help but think of C.S. Lewis’ classic The Screwtape Letters. In one of the early letters, the senior demon writes to the underling, Wormwood, and says:
“One of our great allies at present is the Church itself. Do not misunderstand me. I do not mean the Church as we see her spread out through all time and space and rooted in eternity, terrible as an army with banners. That, I confess, is a spectacle which makes our boldest tempters uneasy. But fortunately it is quite invisible to these humans. All your patient sees is the half-finished, sham Gothic erection on the new building estate.”
Make no mistake about it, Satan despise the true Church of the Firstborn; that blood-washed band of believers mysteriously united from every kindred, tribe, and tongue. Not even the gates of His eternal home will prevail against that formidable body, led by its conquering Head!
However, Satan is not in the least bit opposed to the ecclesiastical mirage of a building, a denomination, or a religious institution. It is the spirit-empowered bride, not technologically enhanced buildings that are despised by our enemy. He can work (and does) as effectively through empty religion as he does through open rebellion. He will use a dead assembly just as quickly as he will a living atheist.
I hope the devil hates my church. But I know that we are sometimes his allies, and he would rather use us to his advantage than close us down – if we will let him.
F or V
It is too often the scarlet letter of my life. I’m not talking about the shameful “A” sewn on Hester Prynn’s garment in Hawthorne’s classic. Mine is an internal letter; a big “F” sewn on my heart. The “F” stands for failure. Sometimes my prayer life seems to consist of one continuous apology. “Lord, I’m sorry…again.” There are days that I wonder if I will ever overcome my childish, selfish tendencies.
The Scripture that I most relate to in these times is the question that the Apostle Paul asked in Romans 7:24, “O wretched man that I am! Who shall deliver me from the body of this death?” Yeah, I know how that feels. My greatest enemy is often the one frowning back at me in the mirror. I know some people struggle with hateful neighbors, irritating coworkers, or dysfunctional families. I have found, however, that the person who gives me the most grief is none other than my own sinful self.
What I am learning (however slowly) is that as long as I tolerate it, my nemesis “self” will always give me problems. I can’t sit down at the peace table and make negotiations with my personal enemy. There can be no cease-fire. The internal enemy of my flesh can only be dealt with through the most drastic of measures – he must die.
In an age where a high self image is a premium, I am not trying to build up myself; I am trying to kill it. I am not talking about suicide, but rather spiritual survival. The old man must be crucified, to state it Biblically. Everyday, there has to be an execution. I know it sounds brutal, but not everything about Christianity is flowery and sunny. As morose as it may sound, every new day of my life should begin with a funeral. I must die to myself in order to truly live in Christ.
When self dies, the scarlet “F” that I so often feel emblazoned on my heart can be removed and replaced with a beautiful “V”. A “V” for victory!
The Scripture that I most relate to in these times is the question that the Apostle Paul asked in Romans 7:24, “O wretched man that I am! Who shall deliver me from the body of this death?” Yeah, I know how that feels. My greatest enemy is often the one frowning back at me in the mirror. I know some people struggle with hateful neighbors, irritating coworkers, or dysfunctional families. I have found, however, that the person who gives me the most grief is none other than my own sinful self.
What I am learning (however slowly) is that as long as I tolerate it, my nemesis “self” will always give me problems. I can’t sit down at the peace table and make negotiations with my personal enemy. There can be no cease-fire. The internal enemy of my flesh can only be dealt with through the most drastic of measures – he must die.
In an age where a high self image is a premium, I am not trying to build up myself; I am trying to kill it. I am not talking about suicide, but rather spiritual survival. The old man must be crucified, to state it Biblically. Everyday, there has to be an execution. I know it sounds brutal, but not everything about Christianity is flowery and sunny. As morose as it may sound, every new day of my life should begin with a funeral. I must die to myself in order to truly live in Christ.
When self dies, the scarlet “F” that I so often feel emblazoned on my heart can be removed and replaced with a beautiful “V”. A “V” for victory!
Poem - "The Critic"
The critic shoots a poisonous dart,
Intended to hit another’s heart,
Hoping to turn the steadfast plan,
Wishing to undermine the man
The critic knows what should be done,
Though his personal efforts are often none,
He makes a verbal, cunning attack,
Knowing his words will make it back
The critic twists the precious facts,
Spins his stories into fictional acts,
He thinks he’s weaving quite the show,
Appearing right and laying low
The critic forgets one critical part,
The Judge of all looks on the heart,
He who sows the discord seed,
Will suffer, eventually, for his deed
Intended to hit another’s heart,
Hoping to turn the steadfast plan,
Wishing to undermine the man
The critic knows what should be done,
Though his personal efforts are often none,
He makes a verbal, cunning attack,
Knowing his words will make it back
The critic twists the precious facts,
Spins his stories into fictional acts,
He thinks he’s weaving quite the show,
Appearing right and laying low
The critic forgets one critical part,
The Judge of all looks on the heart,
He who sows the discord seed,
Will suffer, eventually, for his deed
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