Ask RC- Is acting a sin?

In its exposition of the meaning of the 7th commandment the Westminster Larger Catechism says, “The sins forbidden in the Seventh Commandment, besides the neglect of the duties required, are, adultery, fornication, rape, inces3, sodomy, and all unnatural lusts; … lascivious songs, books, pictures, dancings, stage plays; and all other provocations to, or acts of uncleanness, either in ourselves or others.” Does this mean that it is sinful to act in a play?

Well, it certainly means that the Westminster Divines who gave us this catechism thought it was a sin. Were they right? It is a scary thing for me to disagree with the Westminster Standards, something I want to do only with great caution and care. But yeah, they were wrong. Understandably wrong. Less wrong than we tend to be on the same issue, but wrong nonetheless.

Note that this condemnation is given in the context of unpacking the sins of adultery. As Jesus did on the Sermon on the Mount our fathers here are rightly seeking to explore the fullness of the command. It goes well beyond a married person sleeping with someone other than his or her spouse. It certainly would include participating in pornography, whether producing it or partaking of it. And that may be where they made their mistake.

It is not just possible but likely that stage plays of that era were given to the bawdy, the suggestive. But such is not of the essence of stage plays. Stage plays can be none of those things. When my church put on a production of It’s Cool in the Furnace, a retelling of the story of Shadrach, Meshach and Abednego, it wasn’t presenting anything in the least bit bawdy. It was, however, a stage play.

Perhaps though the issue our forefathers had with stage plays was the dishonesty inherent in them. Actors pretend, and one could argue, pretending is a species of lying. If, however, such were their concern, surely this prohibition would have appeared under the heading of the 9th Commandment rather than the 7th. More important still, no one watching a stage play is under the impression that what they are witnessing was “true.” Before you declare “Gotcha” keep in mind that in the same way the stage play is untrue, so is the parable. If one is a sinful lie, so is the other.

Should Christians be more thoughtful about what they take in, and in what they put forth? Of course. Are we likely benumbed by the low standards of the broader culture? Almost certainly so. But there are options. I thought it a wonderful thing indeed when I learned that the closing kiss between Kirk Cameron’s character and his wife in Fireproof was actually a kiss between Kirk Cameron and Kirk Cameron’s wife. Good on my friends at Sherwood Productions I say. It is true also that we are given to study ways to slip out from under God’s law. On the other hand, this prohibition is, in the end, clumsy and actually deleterious to a true love of God’s law.

Right is right and wrong wrong. It is right to expose that which the Bible condemns that the world affirms. It is wrong, however, to condemn what the Bible does not condemn. Our fathers to their credit pushed back against cultural norms. Sadly, here they gave us counter-cultural norms rather than Biblical norms.

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The Blessing of Benedictions, a Letter to an Unbelieving Friend and More…

Today’s Jesus Changes Everything

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The Devil’s Advocates

There are many blessings that come with being de-platformed. One of those blessings is being freed from various internet press-gangs. Time was whenever there was a hubbub on the internet that agitators on both sides would seek to win my allegiance, to commit my sword to their cause. I get that. Everyone wants allies. And no one wants to be known for having their backside overrun with splinters from inveterate fence sitting. There are times when the call to battle requires that we take up arms. Then there are times to ignore rabble-rousers.

The internet creates some perverse incentives toward war. Success on the web is measured by likes, page views, retweets. One sure way to get these precious commodities is to go after someone with a bigger reach and lay siege. Lest you reveal your pettiness, it is always wise to dress up your attack as a valiant, thankless effort to protect the less discerning sheep from the big, bad wolf. Of course, this is what accusers of the brethren have always done. There is a black thread that runs through those who hate those whom Christ’s work has saved. From Satan’s accusations against Joshua the High Priest to the crowd’s accusations against Stephen to the Pope’s accusations against Luther, to the diabolical work of the Dominicans during the Inquisition to Discernment Ministries in our day, the animus is all the same.

The accusations of the devil will always stick, if we look at the accused alone. Should people be warned about Rosaria Butterfield? Of course. Should they be tipped off about Tom Ascol? By all means. Has Marcus Pittman brought harm to the body of Christ? You bet. Is JD Hall a danger? We had all better beware. Is R. Scott Clark infected with error? No question. Is Andrew Sandlin off base on important issues? Who could doubt it? Does CJ Mahaney have skeletons in his closet? Probably an army of them. Does John MacArthur struggle with pride? I’m sure he does. All of these warnings apply to me as well. And you. Which is why Jesus came. Those discerners who hate me see right through me. My heavenly Father, who loves me, sees me through Jesus.

Our Corinthian fathers rightly received Paul’s rebuke for their partisan ways. They, at least, had the courtesy to be identified by whom they were for, “I am of Paul;” “I am of Cephas.” We are worse, more often identifying ourselves by whom we are against. And we think ourselves faithful servants of our King as we figuratively murder the ones He literally died for.

What do we do? We recognize ourselves in the mirror and with the aid of God’s Spirit, go to war against our own sins, our old man, our flesh. We repent for our tribal ways and ask for the grace to show the grace to others that we depend on ourselves. If we feel the need to warn the brethren, let’s warn them about ourselves.

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Samuel as a Type of Christ, the Scourge of Cowardly Anonymity and John Barros, Hero

Today’s Jesus Changes Everything

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Ask RC-Jesus told the rich young fool that he must sell all that he had, give it to the poor, and follow him. Is this true for all who would follow Jesus?

Yes. This, of course, is not what we typically hear about this text. We are told, for instance, that Jesus was tapping into the first use of the law rather than the third here, that rather than telling the young man what he must do to inherit eternal life He was demonstrating that despite the man’s claims, he had not in fact kept the Ten Commandments. Jesus here is saying, “Well, let’s look at commandment one. Do you have any gods before me? Money perhaps?” This is all true and good exegesis of the text.

Trouble is that we then go on to comfort ourselves by thinking, “Since I am not like this rich young fool, since I would be willing to sell all that I have and give it to the poor if Jesus asked, I pass this test.” We think that he failed an actual test because he was no good, while we can pass a hypothetical test because we are good. It is, however, a very different thing to give up all your actual wealth than to merely hypothetically give it all up.

Now it may be that money is not actually an idol in your life. It may be that were Jesus to give you this command you would get right to work selling off assets. All of us, however, have idols, things we hold back from giving to the Lord. I discovered an idol in my own life several years ago when God in His providence didn’t ask me to give it away, but simply took it from me. I had at that time something of a reputation as a rather bold and prophetic fellow, someone who bravely didn’t much give a thought to his reputation. That reputation quickly morphed into a reputation as a bully and a cheat. And I learned rather quickly that I did indeed give a thought to my reputation, that I craved, longed for a reputation as one who didn’t care about his reputation. My deceitful heart had deceived me again.

When we sign on with Jesus we give up our wealth. We give up our reputations. We give up every gift that He had already given us, and every gift He will give us from that moment forward. When we become a part of the bride of Christ our pre-nuptial agreement reads, “All that I am and all that I have is yours O Lord, from this day forth and evermore.” When, therefore, He asks for anything, whether our wealth, our reputation, or whatever we may cherish we confess, “Yes, Lord.” The rich fool went away from Jesus sad for he had great wealth. We, however, walk toward Jesus, joyful, for we already had nothing.

Do you have to give up your wealth? Of course. Even if the Master allows you to continue to steward it for Him. Do you have to give up your reputation? Of course, even if He allows you live in peace and quietness with all men. You have to give up everything, just like He did. And, like Him all you will receive in return, is everything.

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The Holy Spirit, The Happy Holidays/Merry Christmas Dust Up and the Top 5 Christmas Movies Ever

Today’s Jesus Changes Everything Podcast

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New Theses For a New Reformation


Today we begin a new series of posts, New Theses on a New Reformation. Once a week I will be posting a brief challenge to us as individuals, as families and as the church, encouraging us all to repent and believe the gospel and re-form our understanding in line with the Word of God. I pray you find it useful.

When our Lord and Master, Jesus Christ, said “Repent,” He called for the entire life of believers to be one of repentance.

Thus begins Martin Luther’s 95 Theses, a list of disputations first nailed to the door of the church in Wittenberg on October 31, 1517. Thus began the Reformation. I would add to Dr. Luther’s wisdom this nugget, “When our Brother in the faith, Martin Luther, said “Reform,” he called for the entire life of believers to be one of reforming.” These two sentiments, in the end, mean the same thing.

Both repentance and Reformation involve a nuanced understanding of change. In both instances there are things we keep, and things we toss aside. No matter how much dust and ashes we heap upon ourselves in our repentance, there must remain something in us that we do not repent for. That is, we hold on to that which is good in us, while turning our back on that which is not. Before anyone gets their knickers in a twist, thinking I’ve denied total depravity, note that I am instead affirming irresistible grace. We do not repent until we have been regenerated. And we not only do not but cannot repent for what the Holy Spirit has wrought in us. We repent for the death in us, and give thanks for the life in us.

By the same token, Luther sparked a Reformation, not a revolution. His goal wasn’t to raze everything that came before him and start from scratch. His goal was to recover the wisdom of the ages, to strip away the accretions that came through time, slowly choking away the very power of the gospel. His goal was to recover what we lost, not to destroy what remained.

Both are true in our own lives, in our churches, our families and ourselves. What we need is what the people of God have always needed, to repent and to reform. Neither should be pinpoints in time, but should instead be a way of life. Both are indeed the way of life. We fail to repent and to reform precisely because we love what is unlovely in us. We want to hold on to our sin, to deny its power and reality. This is the way of death.

If Jesus is indeed our Lord and Master, and if Luther is indeed our Father in the faith, we have no choice but to repent and to reform. Better still, we have no reason not to. Jesus knows our sin far better than we. Yet He loves us. Luther saw far greater weakness in the church than we see, yet he loved her. We have nothing to hide. We have nothing to lose, save that which is dragging us down. We have everything to gain- life, and life abundant. A life of repentance and reformation is not a life of sorrow and sadness, but a life of peace and joy. May we, by the grace of our Father in heaven believe our Master, and Brother Luther, as they call us to repent, and to believe.

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Environmentalism, Sinclair Ferguson’s The Whole Christ and The Theology of Glory

Today’s Jesus Changes Everything

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Tune into last night’s advent celebration, and join us next Sunday evening.

“>Last night’s Advent Celebration

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He Who Has Ears

Lord Acton was absolutely right, that power corrupts, and 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 that Reformation was determined not by the Word of God, but by who had the king’s ear. The 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, but 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 second 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 do not need to seize the engines of ecclesiastical authority, for we are already a royal priesthood. We need not seek positions of power and influence, that we might whisper in the ears of the powerful. Instead we must make known our desires to the Almighty, Him whom we are instructed to call, “Our Father, who art in heaven…” 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 better understand this 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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