He Who Has Ears: Reformation at the Stake

Lord Acton was absolutely right that power corrupts and that absolute power corrupts absolutely. He may have been more right, however, if he had adapted a bit of biblical wisdom in articulating the dangers of power. What if he had said instead: “The love of power is the root of all kinds of evil.” Just as greed is not the exclusive province of the rich, so the hunger for power extends well beyond the powerful, and with it goes all manner of evil. Those without power often seek power by sidling up to the powerful. If you have no power, the next best thing may be to get close to those who do.

We see this principle worked out in spades in the English Reformation. The Reformation came to England not because of a popular uprising of the people. It was not rooted in the heartfelt convictions of the clergy. The Reformation came to England because a king wanted a new wife, one who would bear him a son. The king thought he was pulling the strings of the clergy to get what he wanted, while the clergy believed they were pulling the strings of the king to get what they wanted. O, what a tangled web they weaved when the English Reformation was first conceived.

At any given moment, the shape of the Reformation was determined not by the Word of God, but by who had the king’s ear. This inauspicious beginning laid the groundwork for what would ensue – centuries of confusion, death, and strife.

Trying to untangle the knots created by shifting alliances, convicted consciences, and the providence of those born to inherit thrones may make for an interesting historical survey. What may be better, however, would be for us to consider our own failures and weaknesses as we set about the business of reformation in our own lives. Whose ears do we seek access to, and to whom are we listening? Rather than trying to divine whether the Church of England skewed too Romish or whether its problems grew out of its Erastianism may just be a distraction from examining our own lives.

Reformation, rightly understood, is nothing more than dominion. Adam and Eve, in being called to rule over the creation, were called to re-form the world. After the fall, the call to dominion abides, and so does the call to re-form. Now we are not merely turning jungle into garden, for we are at the same time turning sin into righteousness.

Our re-formation is, by the power of the Holy Spirit, remaking the sinful dust of our fallen father, Adam, into the glorious gold of our elder brother, Jesus, the last Adam. The Reformation not only is not over, but it will not end until all things are brought into subjection. Those “all things” certainly includes the rulers of England, both ecclesiastical and civil. They certainly include all who rule here in these United States. They include our churches, our culture, our labors. But they begin with our families, ourselves, our hearts.

In the economy of God, we do not re-form by seeking power. We do not re-form by seeking the ear of those in power. The only way to re-form is to die. The dead have no lust for power. They have no ears to be tickled. They have no lips with which to seduce others. Indeed, this is where our power is found. By being powerless we are beyond the seducing power of power. By being dead, we strike fear in the hearts of the powerful, for their power has no sway over us.

In the economy of God, the great things that we do for the kingdom we do in peace and quietness. When we speak to our children of the things of God, we are bringing reformation. When we visit the widow on our block, we are bringing reformation. When we sit down in a moment of quiet and meditate on the powerful Word of God, we are bringing reformation. When we wash the dishes after sharing a feast with our fellow saints, we are bringing reformation. We bring reformation to the world in the very ordinary tenor of our lives.

We have no need to sit next to kings, for we are seated beside the King. Indeed, we are kings and queens with Him, seated in the heavenly places. We need not seize the engines of ecclesiastical authority, for we are already a royal priesthood. We need not seek positions of power and influence, to whisper in the ears of the powerful. Instead, we must make known our petitions to the Almighty, Our Father. We need not tear out the great weeds of unbelief that infest the church at large. We need only tear out the great weeds of unbelief that infest our tiny little hearts, that we might instead bear much of the fruit of the Spirit.

We must re-form our understanding of Reformation. The world is changed through service, not power. It is changed by service to “the least of these” rather than the powerful. Perhaps to understand this better, we ought to tell ourselves the next time we find ourselves changing a dirty diaper: “Be of good cheer. For in this deed we shall light a fire across the globe such as shall never be put out.” Perhaps that is what it means to play the man.

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What If? A Hypothetical View of Real Life

I’m not in the least opposed to hypotheticals, and can’t begin to understand why anyone would be. They are, as those who object are prone to point out, not real. We in favor, however, already knew that. That’s why we call them hypotheticals. We can’t, of course, ever know for certain how a given hypothetical would have turned out, if only because we could never lock in all variables. Butterfly effect, and all that. We can, however, learn a thing or two when we consider them.

Today for instance I had some very minor bad news from the doctor. Nothing to worry about. My greater relief, however, came when he explained that it, the very minor bad news, wasn’t my fault. He said it was genetic. I don’t have to try to chase down infinite causes to discern if one bad decision, or many bad decisions led to this very minor bad news. I am off the hook.

That said, while I inherited my natural spiritual state from my parents, I remain responsible for where I’ve allowed that state to lead me. I’ve made moral decisions over the years not only that I regret, but that continue to bear bitter fruit, not only in my circumstances but in my being. When I look back at those moral decisions I realize that the most destructive of them come at a long chain of seemingly not so destructive ones.

Our sins are born, I’m suggesting, less in those momentous choices where the crossroads sit before us, chirping songbirds on one side, storm clouds on the other. They sneak up on us when we don’t notice. We develop what are in their youth innocuous habits that become ravenous hungers when full grown. Small better choices early on reap dividends we’re too blind to see.

I can’t go back in time. I can’t undo what has already been done. It is not, however, too late. Old dogs can learn new habits. The same dividends are yet within reach. Our sanctification is in reality our Jesus-ification. That is, growth in grace is not merely committing this smaller sin rather than that bigger one, or committing this medium sized sin less often than we used to. It goes well beyond what we do, into what we are.

While we can’t change the past, we can “change” the future. We are moving from being dead on the ground to walking upright. We haven’t reached our end yet, but we can get closer. We are called to strive to become each day more what we are becoming more of each day. We walk with the Spirit. We are washed by the Son. And all the while we are beloved of the Father. Why in the world would I want things to be different?

Everything that He has ordained, which is everything that has ever happened or ever will, is for my good and His glory. What if He hadn’t chosen me? Oh but He has. So I need never look into that horror, save to give thanks for His grace.

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Last week’s study- Continuationism and Cessationism

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Francis in Hell; Feasting with Jesus; Not Theirs to Give

This week’s Jesus Changes Everything Podcast

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Growing Weary in Doing Good: Joshua Fought

Joshua has always intrigued me. First, I loved his passion and commitment, not just for himself, but for God’s glory. When the ten were timid, he and Caleb were ready to go, confident and trusting. What has also impressed me, however, is Joshua’s stamina. Here was a man who not only fought the good fight, but who finished the race and finished well.

Genesis recounts for us some rather titanic shifts for humanity. Creation itself, moving from non-being to being is there. The fall, moving from perfection to depravity is there. The deluge, moving from a world of peoples to just one family is there. At the same time, however, there is this change- the shift from life spans measured in the hundreds of years to life spans much more like ours. Moses, of course, had a rather productive old age, leading the nation of Israel from the time he was 80 to his death at 120. Leading a nation through the wilderness for forty years would be tough on anyone, but beginning when you were 80?

Joshua most likely was at least sixty years old when Israel entered into the Promised Land under his leadership. His calling, however, wasn’t merely to lead the people on a long journey. He was called to lead the conquest of the land, to lead them into battle. He wasn’t just a statesman, but an active soldier.

And when the land was essentially conquered, when all that remained was resistance on the frontiers, off he went to the frontier, to fight for the land God had promised him. There was no easing into retirement as a precursor to easing into the afterlife. He went out with his boots on.

In God’s good providence I am not called to wage physical war with the enemies of God. I am, however, called to wage spiritual war with the enemies of God. That calling does not end at my retirement, but when I am called home. And it makes me weary. The fiercest enemy of God that I fight, of course, is the old man yet within me. Him I am to be continually putting to death. He, however, never takes a rest. In addition to mortifying my own flesh, I am likewise called to take on the world and the devil. Neither takes a rest.

Which is one reason we are so apt to grow weary. Our journey is immeasurably long, our enemies immeasurably tenacious. I want to fight as faithfully as Joshua, and for as many years as Joshua. But I have something he could only look forward to, the rest that Christ won. My enemies fight against me 24/7. But because of my Friend, because of my Hero and Champion, I fight 24/6. The rest, however, is for the valiant. Refuse the call to the battle and I miss the invitation to rest.

Our Lord’s Day rest is a foretaste of our eternal rest, eternity piercing our every day. Lord teach me to rest that I might go and fight. And teach me to fight that I might be blessed with rest.

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Study Tonight- Sexual Morality and the Church

We continue exploring issues dividing the church. Tonight we consider sexual morality. All are welcome at 6:15 for dinner, and for the study at 7:00. We live-stream on Facebook Live, RC-Lisa Sproul. We hope you’ll join us.

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Should we vote in church? Church Government

There are, at base, three forms of government. The first is rule by one. The second is rule by a few, the third rule by all. In civil government this would essentially be monarchy, republic and democracy, broadly speaking. In church government it would be episcopacy, presbyterianism, and congregationalism, broadly speaking. Rightly understood then the church, whatever denomination, if it is indeed a part of the church, is an episcopacy. Just as Jesus reigns over the nations, so He reigns over the church. His vicar, however, is not the bishop of Rome, but the Holy Spirit.

Men of Good Will Differ

The Holy Spirit has given us the Word of God. That Word, true in all that it teaches, does not come equipped with a Book of Church Order. Good men, good Reformed men, over the course of church history have argued that under Christ’s reign the church should function as an episcopacy. Other good Reformed men argue for presbyterianism, and finally good Reformed men have spoken in defense of congregationalism.

A Plurality of Elders

This Reformed man, while acknowledging that this isn’t the clearest thing in the Bible, sides with the presbyterians. The church should be ruled by a plurality of elders. Even if I am right, however, this doesn’t settle fully the question of whether or not we should vote in church. It does, however, set some boundaries.

“Voting” Allowed

First, if the church is to be ruled by elders it cannot simultaneously be ruled by the congregation. Congregational votes at the very least cannot overrule the will of the session, the body of elders, at least without devolving down to congregationalism. This still, however, doesn’t outlaw all votes by the congregation. One might, for instance, take a poll of the congregation. Insofar as such a poll would be non-binding, it is no denial of presbyterian church government.

Suppose the elders are curious to know how many of its member families would be interested in a mid-week Bible study, or even if Tuesday or Wednesday would be a better evening for such a study. By all means take a poll. The elders, however, would have to decide.

Approving Elders

Second, there is value in having the congregation “vote” on who should be their elders. Here again I would argue we have to be careful not to let the congregation wrest rule from the session. That is, I don’t believe the congregation can impose an elder on the session. I argue that the approval of elders should be two-fold.

Certainly the session needs to approve potential session members. But when the congregation votes on potential elders they are doing something other than ruling in the church. They are acknowledging the rule over them. That is, they are agreeing to have the elders be in authority over them.

No Stockholders

Typically these issues do not become difficult in themselves. That is, it is rare for a church to find itself in trouble, or in battle mode, over competing classes of members. That said, there are often subtle dangers in not thinking through these issues well. To say, for instance, that the elders rule in the church is not to suggest that the members are just spectators, that they are not full members of the body. Much less should it communicate differing levels of spiritual standing.

Elders are sinners saved by grace. Laymen are sinners saved by grace. We are all called to do the work of the ministry. On the other side of the coin, when congregations do vote, or even meet together in discussion, it is important to not import the wrong categories into the meeting. The church is not a business, and the members are not stockholders. And it most certainly is not a democracy.

No Perfect Earthly Government

There is no church government that will eliminate sin. Things go wrong in all kinds of churches. It is tempting in the midst of dealing with sin to think the grass must be greener on the other side. It is especially tempting to believe, “Things would be so much better if only I had more power to bring it to pass.” But we all bring sin with us wherever we go. One man ruling is dangerous. All men ruling is dangerous. A few men ruling is dangerous, but, I would argue, less dangerous than the first two. Which is why God gives us elders and gives elders the authority to rule in the church.

This is the forty-first installment of an ongoing series of pieces here on the nature and calling of the church. Stay tuned for more. Remember also that we at Sovereign Grace Fellowship meet this Sunday April 27 at 10:30 AM at our new location, our beautiful farm at 11281 Garman Road, Spencerville, IN. Please come join us. Also note that tonight we continue our Bible study on issues dividing the church, tonight considering sexual morality.

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The Principle of the Pragmatism of Principle

It goes against my own principles to argue from the perspective of the pragmatic. Pragmatism, after all, is a worldly thing. God calls us to faithfulness. He tells us what to do, and we are to do it. The results we wisely leave in His hands. Strangely, however, from time to time, the two approaches intersect. That is, sometimes doing the principled thing is the same thing as the pragmatic thing.

Consider, for a moment, this command from God: “Answer a fool according to his folly, lest he be wise in his own eyes” (Prov. 26:5). Now I grant that the verse immediately preceding this verse is puzzling: “Answer not a fool according to his folly, lest you be like him yourself.” How can we do both things? The key is this. We ought not ever to adopt the standards of fools. But we ought not to be afraid to use the standards of fools against fools.

If, for instance, the promoter of the church-growth mentality holds out the size and budget of Seeker Church A as evidence of the wisdom of this approach, we would be foolish were we to respond by holding up the size and budget of Non-Seeker Church B as evidence of the folly of this approach. Everyone, no matter where they stand on this issue, if they agree that the standard is size and budget, is already a fool.

On the other hand, if God commands us to answer the pragmatist according to his pragmatism, lest he be wise in his own eyes, we, if we are principled, obey. And so I shall.

I trust that no one would really use the size and budget of a given church as a measure of effectiveness. If we did so, the largest denomination in America would not be the UMC or the SBC, but the NFL. We might, however, be tempted to measure a church’s success by the number of unbelievers it attracts. We would do this only if we were confused over the relationship between evangelism and worship.

Sadly, such confusion is alive and well in the church. We do not jettison worship for the sake of evangelism, but evangelize for the sake of the worship. Nevertheless, if we agree with the fool that what we want on the Lord’s Day morning is a packed house of “seekers” what approach ought we to take? Counter-programming.

The world around us is awash in vacuity. We live in a virtual Inanity Fair. We are empty, suffering the unbearable lightness of being. The world, cutting itself off from the transcendent realm, has nothing of substance, nothing lasting to offer. If there were such a thing as a seeker, what would he be seeking?

The church growth movement seems to believe he would be seeking more of the same. In a world consumed with lighthearted entertainment, we offer up less professional, less entertaining, lighthearted entertainment? Why, I keep wondering, would a “seeker” get up on a Sunday morning, and travel to some giant box to hear a third rate rock band preceding a third rate comic giving a third rate “message” that leaves him in the same state that he arrived in?

If we were to design a worship service for the sake of the seeker (and remembering Proverbs 26:4, we wouldn’t want to), wouldn’t we design one that at least delivered something of what the market lacks? Shouldn’t we be filling gaps, rather than going head to head with the professionals? Wouldn’t it make sense, if you were ABC, to air Love Story while CBS is airing the Super Bowl, rather than airing a John Wayne marathon? Shouldn’t we be zigging while the whole world is zagging?

A service that might attract the lost would be one that does not hide the transcendent, but reveals it. A service that might attract the lost would be one that does not deliver more of the same, but that shows forth the One. A service that might attract the lost would be one heaven bent on giving the map, rather than celebrating being lost. A service that might attract the lost would be one that panders to those who are sick of being pandered to, by refusing to pander. A service that might attract the lost would be one that offers discomfort to those who are sick and tired of being comfortable.

Of course the more we try to be pragmatic, the closer we get to the principle. If anyone is seeking, he is seeking what he has not found in the world. If anyone is seeking, he will never find, unless he seeks first the kingdom of God. We can only help them by being the kingdom of God. Which brings us back to why we must not answer a fool according to his folly.

We do not make decisions based on meeting numbers. We make decisions based on meeting God. Worship isn’t a means to an end, but the end of all means. We do not design it for the lost, nor for the found. We listen to the Seeker of the lost, and do as He commands. We come to worship Him in spirit and in truth. We come to worship Him in the beauty of His holiness. We come to worship Him, for His is the kingdom, and the power, and the glory. We come to worship Him, to seek first His kingdom and His righteousness. And then, and only then, will all these things be added to us.

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The World’s Shortest Epic Poem: He Came Down

He Came Down

The King without a shadow
The prince that wars for peace
The Love that binds Them both
Revealer revealed the least.

The Mother of all unions
Bucket spilling singing stars
Limping, laughing Lord of the dance
Slaying dragons through His scars.

Tragedy in Eden, hubris’ naked shame
A curse, a curse upon the land
Waiting in age’s darkness
Lightning flashing, now comes the Man.

Death’s grip loosed by innocence
Come see the roaring Lamb
As hell swallows its bitter self
The damned given a damn.

Villainy, rebellion, my ignoble role
Snatched up in His victory won
He stooped to rescue my rotting corpse
Made a son by His beloved Son.

He reigns over and beyond
Every raging sea
And now and forever
By name, loves me.

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Prayer Partners; Fighting Fair; Command Performance

Join us as Lisa and I continue to talk about praying for one another. Plus, I encourage us to fight fair in the culture wars. And to worship the risen Lord in Spirt and in truth.

This week’s Jesus Changes Everything Podcast

Posted in abortion, appeal, church, ethics, Jesus Changes Everything, Lisa Sproul, Month of Sundays, persecution, politics, prayer, RC Sproul JR, Sacred Marriage, theology | Tagged , , , , , , , , , , | Leave a comment