The Ripples of Calvin

Love him or hate him, embrace the theology that bears his name or reject that theology, there is no disputing that John Calvin had a profound impact on the world. Some scholars have argued that intellectually speaking, he is the father of our country, which country is and has been for many years, the most influential in the world.

That is influence. That is impact. If these scholars are correct — and they are — that means one man, one very frail man, shaped what would become the most prosperous, powerful, faithful nation in the history of the world. It’s enough to make one want to shout oneself hoarse. I, of course, because I am a Calvinist, will remember at least one caveat. I will remember that it was God who was at work in and through Calvin. Calvin was a vessel for the grace of God, first in the lives of those committed to Reformation in Switzerland, and later in Scotland, the Netherlands, England, and beyond. God, after all, not Calvin, is the sovereign one. Our celebration ought to be for the grace of God in this man’s life, more than merely for the man.

Getting that right, however, still leaves us with a fundamental problem in how we look at the phenomenon that was John Calvin. It’s good and right to see these ripples for what they actually were, great thundering tsunamis. It is in turn fitting that we should remember in the end that it is the Lord whom the wind and the waves obey, that what we are celebrating is what He has wrought. Let us not miss, however, how God brought this to pass in and through John Calvin.

Calvin was a man focused on a single goal. Though his life shaped our theology, our understanding of liberty, our conception of the state, our grasp of vocation, of the arts, of every “slice” of our lives, his goal was simple, uncluttered, alone. Calvin did not set out to reform our conceptions of this meta-theme or that. No, Calvin’s single concern was that God’s people would learn aright to worship the living and true God. Worship was what shaped him. Worship was what drove him. Worship was what formed Geneva and all that followed after. Please don’t misunderstand. Calvin didn’t believe that in order to remake the world, we must remake worship. Instead, Calvin understood that we must remake worship. Everything else is icing. To put it another way, Calvin understood that we must seek first the kingdom of God and His righteousness, not so that we might have all these things added to us, but so that we might have the one needful thing — the kingdom of God and His righteousness.

We, the heirs of Calvin, have forgotten this lesson. We, if we think about worship at all, see it as a means to the end. The end we have in mind is the power and the glory. We want to build political coalitions that we might change the world. We want to overcome the powers of the Hollywood elite that we might change the world. We want to remake the economic landscape that we might change the world. What God wants is that we would bow down in repentance and give glory to His name. What God wants is what Calvin did.

When Jesus told us to seek first the kingdom of God and His righteousness, He wasn’t telling us: “Now when you go about your life, when you pursue your goals, don’t forget the big picture. Don’t lose sight of why you do what you do.” Instead Jesus was telling us: “Seek this. Seek this alone. Forget about everything else. Have a single-minded passion and leave the rest alone. It is in My hands anyway.”

We, on the other hand, have it all upside down and backwards. We look at the glory that once was Geneva because of the ministry of Calvin. We look out at all the nations that felt the ripples of Calvin, moving from Geneva, to England, to these United States, then back out across the globe through the modern missionary movement. We will remember the great economic power that was unleashed with the spread of liberty that likewise redounds to Calvin. What we miss is the true glory, the real story. What we miss is the unvarnished beauty of a single congregation in one neighborhood of Geneva, bowing in prayer to the living God, lifting up their voices, singing the Psalms of God, receiving the Word preached, and receiving the Word as bread and wine. There is where the glory is found.

The name and the label are just short of useless. The lesson is priceless.

Posted in 10 Commandments, church, Doctrines of Grace, kingdom, Kingdom Notes, politics, prayer, preaching, psalms, RC Sproul JR, Reformation, worship | Tagged , , , , , , | 1 Comment

Sacred Marriage, Forgetting; Happy Stoic New Year

This week’s Jesus Changes Everything Podcast

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Before the World’s Foundation

Obedience, of course, is a good thing. Our Father delights to see His children embracing His wisdom, heeding His warnings, walking in the joy that is His law. When we dance in His presence we presage the beauty and glory of heaven. But this, our obedience, is not how we get there.

“In the beginning God” tells us that once there was God, and nothing else. There are no givens, no set of existing realities that He must contend with, and so everything that came after is utterly under His absolute control. He could have constructed a world in which there was no temptation. He could have planned a world in which there was no sin. But He didn’t.

Why didn’t He? Not because He so loved free will that He had to make it that way. Not because otherwise we would just be robots. The glory is not due to the liberty of our wills. He made the world the way He made it, with temptation, with the possibility of sin, for the sake of His glory. That glory, according to Romans 9, shines forth in His just judgment of sin. That, however, is not the end of the story.

The grace. Oh, the grace. Our sin is the theater of His mercy. By it we are broken,
that He might heal us. By it we are lost, that He might find us. By it we are shamed, that He might delight in us. He delights in our broken and contrite spirits not because they are worthy to be praised, but because He is worthy to be praised. He delights when we are bowed down by the weight of our sin, because He rejoices to lift it from us.

We may not, of course, sin all the more that grace may abound. Neither, however, may we stay in our remorse. Because grace truly abounds. Our calling is to enter into the reality and depth of our sins, to own not just our misdeeds, but the darkness that yet resides in our hearts. No matter how deeply we look at our sin, however, it has already been outpaced by His grace. We look at it as His children, already forgiven, loved from eternity. We give thanks then not just for forgiveness, but for the Forgiver. We rejoice to know that He rejoices to forgive. We receive from Him what we receive because He is who He is.

Ours is no begrudging Father. He is so quick to forgive us that He doesn’t wait for our free will to bring us to repentance, but sends His Spirit to drive us there. All the world is His stage. We are indeed His players. We do not, however, signify nothing. Rather we are signposts to His glory. May we ever thank Him for every plot twist He has planned, every line He has written, every moment of shame and contrition. For it all, all of it, redounds to His everlasting glory.

Posted in 10 Commandments, assurance, beauty, Biblical Doctrines, communion, creation, Doctrines of Grace, eschatology, grace, kingdom, Kingdom Notes, RC Sproul JR, wonder, worship | Tagged , , , , , , , , , | 2 Comments

Now What?

One cannot miss the irony that the biggest shopping day of the year begins in the wee hours of the day after Thanksgiving. The second biggest shopping day of the year comes with its own irony- it’s the day after Christmas. It takes a few hours to move from contentedness to acquisitiveness and then, a month later, a few hours to move from the flurry of Christmas wrap to the realization that what you received is not really what will satisfy.

The Brits have an interesting addition to their liturgical calendar that perhaps we would be wise to adopt. In the United Kingdom, and in many other nations that once were part of the British empire, the day after Christmas is known as Boxing Day. This is not a day dedicated to breaking down and disposing of all the boxes our presents came in. Neither is it the one day a year when all of England puts on boxing gloves and pays homage to the Marquis of Queensbury. Rather, it is that day when those less fortunate are remembered.

Those who served the wealthy not only received the day off, but received from their employers gifts, often big boxes of them. Those who worked in service industries in turn were given gifts on this day. When Christians gathered to worship on Christmas Day (whatever day of the week it was) a special offering of alms was taken up and given to the poor on Boxing Day. Boxing Day is the embodiment of the biblical wisdom that it is better to give than to receive (Acts 25:30). In giving, however, we receive that greater blessing.

The blessing of giving is that it not only doesn’t feed our hunger for more, but satisfies our hunger to be satisfied. In giving to those less fortunate we are better able to see the blessings we have already received. Boxing Day is the better day not because giving is more important than the birth of Jesus, but because Jesus was born to give, to lay His life down for us, the spiritually destitute.

Here then is a suggestion or two. When you look back at yesterday, begin by asking yourself not what was the favorite gift you received, but what was your favorite gift that you gave. Have the whole family ask the same question. Cherish the memory of the joy of the receivers. And when those receivers fail the test, when they race to the next gift or fail to appreciate the last one, remember that such is how we treat our heavenly Father. Second, ask your heavenly Father for the best gift. Ask Him to bless you with the gift of gratitude. Not that He would change your circumstances, but that you would give deep and genuine thanks to Him for putting you in the circumstances He has. Finally, give thanks for the present you haven’t yet opened- eternal life in the glorious presence of the living God.

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What I Found Under the Tree

Six years ago, just weeks before Christmas, through my own sin, I lost my reputation, my job, my income, my platform. Five years ago, just days before Christmas I lost the one man who stood by me, who loved me loyally, my father. Christmas has not been easy. The only thing that keeps me going is what I have found every year under the tree. Every year I wake up early, eager to get a peek. Every year I receive gifts beyond measure. There, in a stack, loose papers under the tree. I don’t so much unwrap the gifts as read them.

The top paper comes with a lilting script that matches my beautiful wife. She has given me a note that says, “I love you. You are my joy.” Just beneath this one there are two more handwritten notes. Reilly has written that he loves me, gives thanks for me and prays for me. Donovan has written one just the same, with the same precise cursive his mom taught them.

Beneath that there is a more formal document, signed and sealed adoption papers. The Judge of all the earth signed in two places, both as the presiding judge and as the adopting father. The child adopted is me. Every year for Christmas I receive a reminder that I have been brought into my forever family, and that nothing can change that.

Below that paper is a receipt. It’s for a gift I’ve already received. God the Father has not only made me His Son but I have been given the indwelling of the Holy Spirit. God is with me, this day and every day. He is at work in me, this day and every day.

One layer down in the stack is another paper signed by the Judge of all the earth. It is my release form. It says that all my sins, past, present and future have already been fully paid for. It is a declaration of my innocence. This one comes complete with a seal, blood red, and marked by the signet ring of the King of Kings.

That same King gave me a copy of His declaration and promise, that He will never leave me nor forsake me, that He will wash away from me every blot and blemish, that He will carry to fruition that good work He has already begun in me, that on the day of my death I will be like Him, for I will see Him as He is.

The last paper is a promissory note. It too is signed by the King of Kings. He promises that He will not only wash my spirit clean but that He will remake my body at His return, that it will rise from its grave incorruptible, never to taste death or hardship again.

It will be another astonishing Christmas as our family gathers not under the evergreen that adorns our home but under the tree that covers it, upon which He was cursed. Merry Christmas to you all.

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Plowing in Hope

The kingdom of God is at war. The promise from the beginning was that the seed of the woman, our King, would come and crush the head of the serpent (Gen. 3:15). Jesus’ first step out of the tomb at Gethsemane crushed that ancient and wily serpent’s head, and from that time forward we, the bride of Christ, created to be a help suitable for our Husband in His dominion calling, have been engaged in what military strategists call a “mopping up” operation. The enemy has been defeated, but he doesn’t yet have the sense to give up.

That our Lord has secured the victory ought to encourage and empower us. That the serpent hasn’t yet given up ought in turn to put us on our guard. That the battles yet rage, despite the glorious truth that the war has been won, ought to inspire us to discern the times. If we were wise, we would seek not only to predict how and where the serpent might attack, but we would also think strategically about where we might attack. Consider, for instance, those culture warriors who aspire to do the work of “pre-evangelism.”

Evangelism, of course, is the proclaiming of the good news of Jesus Christ. It is sowing seed, casting forth the Word of God about the victory of the Son of God. Pre-evangelism is an attempt to make ears more ready to hear, eyes more ready to see. To borrow from the parable of the sower, pre-evangelism is an attempt to till the ground, to make rocky soil more fertile, that the seed might take root and flourish. Often pre-evangelism takes the form of “worldview” studies. Here we spend less time and energy declaring the truth about Jesus, and more time and energy defending the truthfulness of truth. In a modern age we proclaim that Jesus is the truth, against the truth claims of other religions or naturalism. In a postmodern age we cannot argue for the truthfulness of the Christian faith until we first establish that truth is even real, that it can be known, and that it transcends that which is merely “true for me” or “true for you.”

Sometimes “pre-evangelism” takes the form of artistic expressions in sundry forms. Here we may, instead of affirming the glory of Jesus, seek to depict the gloom and vanity of a life lived under the sun. We may tell stories of redemption that, while not exactly telling the story of Jesus, are signposts toward His story. We may simply affirm the dignity of man, as we bear the image of God. Here again we are tilling the ground, preparing it for when the seed is cast, prayerfully hoping our labors might be used to bring in the elect from the four corners of the globe and that His reign might be made manifest.

These sundry forms of “pre-evangelism” have advantages and disadvantages. They certainly can be effective for some. They can, however, sometimes create exactly the wrong kind of soil. That is, when we simply assault the foolishness of the world and leave out the heart of the matter, we might be making more “converts” who will wilt under the pressure of the sun. Worse still, sometimes we may miss out on the real issue. In other words, we may be so focused on the “pre” that we miss the “evangelism.” It is far easier to talk around the gospel than it is to say to our family, our friends, and the broader world: “Repent, for the kingdom of God is at hand.”

What we often find, however, is that when our strategies work, even just a little, it’s usually because we have stumbled onto something God has already commanded. There is a form of “pre-evangelism” that God calls us all to do that will work and has worked far more effectively than our worldview wonkery or our high-concept cultural artifacts. It is, in the end, the kingdom itself that paves the way for bringing in the lost. That is to say, we live faithful lives in covenant community, for we, a royal priesthood, a holy nation (1 Peter 2), are a light shining upon a hill. This light does indeed condemn the darkness (a victory we ought to celebrate, even as we likewise rejoice when the elect are brought in), but it is also a beacon.

If we were smart, we would know that the lost are rarely brought in by how smart we are. Instead, it is our love one for another that invites them in. This is what Jesus told the disciples (John 13:35) — that it is in and through our love for each other that all men will know that we are His disciples. Our witness, then, in the end, isn’t about our clever arguments. Our witness shines through by our love for each other. This is both pre-evangelism and evangelism, for it softens the heart, even as it intrigues the mind as pre-evangelism. It is also the evidence of the redeeming power of Jesus Christ; it is the reality of the coming of the kingdom of Jesus Christ. Once again, in the upside down economy of our Lord, the more we love one another within the kingdom, the more we bring in those who were outside the kingdom. We seek first the kingdom of God and His righteousness, and all these things are added to us.

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Me, My Father and the Immaculate Reception

This Week’s Jesus Changes Everything Podcast

Posted in Advent, Jesus Changes Everything, Lisa Sproul, Nostalgia, RC Sproul JR, Sacred Marriage | Tagged , , , , | 1 Comment

Apostasy and Perseverance?

There are two errors to make on this question, and a razor’s edge to walk to answer it correctly. Just as the Bible teaches both divine sovereignty and human responsibility, so it also teaches both that apostasy is real, and that no believer could ever lose his salvation. We must deny neither that apostasy can and does happen, nor that once we find forgiveness in Christ that we can never find ourselves unforgiven.

What then is apostasy? It is not an ontological believer becoming an ontological unbeliever, but a phenomenological believer becoming a phenomenological unbeliever. Clear enough? Ontological and phenomenological are fifty-cent words that have fifty-cent meanings. Ontological means being while phenomenological means as perceived. Clear enough? Let’s try again. Ontological means as the thing really is, while phenomenological means as the thing appears to our senses. When we say the earth rotates on its axis, we are speaking of how the reality is. We are speaking ontologically. When we say the sun rises in the east we are saying as it appears to our eyes. We are speaking phenomenologically.

Apostasy then is when a person who appeared to be a believer to the naked eye, who professed Christ, who was believed to be a believer no longer appears to be a believer to the naked eye. This is consistent with the biblical doctrine of the perseverance of the saints, including this critical text from John:

“They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us” (I John 2:19).

Notice that John says their status of not belonging didn’t change, but became “manifest” which means seen or known. Apostasy is when our denial of the faith makes evident that we do not have faith, and, that we never actually had it to begin with.

Why then is it such a dreadful thing? It’s not as if apostates have lost something they once had. For this simple reason- it is a dreadful thing for anyone to be outside of the kingdom. How much more so for someone whom we thought to have been in the kingdom? In addition, there are other texts that, at least to some, suggest that an apostate cannot, or perhaps better said, will not be brought to saving faith. See for instance Hebrews 6 and 10. There are differing views on these texts.

What we ought to be confident in are these sure and certain promises of God- “He who has begun a good work in you will complete it until the day of Jesus Christ” (Philippians 1:6) and “My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand” (John 10: 27-28). All those in Christ are secure in Him. No power, including our own wills, can snatch us from His pierced hands. Let us then be about the work of making our calling and election sure, knowing it is He that works in us both to will and to do His good pleasure (Philippians 2:13).

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The Gospel of Marx?

Does Jesus’s Compassion For the Poor Mean We Should Support the Welfare State?

Absolutely not. First, while we ought to acknowledge that Jesus surely had compassion for some poor, and in turn that this same compassion is part and parcel of the whole of the Old Testament as well, we also have to acknowledge that there are some poor who receive rebuke rather than compassion. The poor, in short, are not a monolithic group. Some are poor because of calamity. Some are poor by choice. Some are poor through oppression. And some are poor due to their own moral failures. It is cold hearted to assume all the poor are lazy. It is foolhardy to assume all the poor are virtuous.

Second, compassion means “to suffer with.” It is neither compassion nor charity to take from one person to give to another. The Welfare State operates on other people’s money. We tax Peter to pay Paul, while Philip gets credit. When Jesus commands us, “Give to the poor” the last thing He is saying is, “Take from others to give to the poor.” I am to give out of what He has entrusted to me. I am more than willing to give away every cent Bill Gates has earned to those I choose. But He hasn’t given me every cent Bill Gates has. I can’t give away what isn’t mine. The notion that the wealth of the citizens of the nation belong to the government of that nation is idolatrous evil, no matter where the government spends the money.

Third, the Welfare State is harmful, not helpful to the poor. It creates disincentives to work and incentives to take from Peter to give to Paul. Both Peter and Paul are disincentivized to work, Peter because he isn’t able to enjoy the fruits of his labor, Paul because he is able to enjoy Peter’s fruit without any labor. Because of sin we are prone to laziness. Work, however, is essential to what we are. Welfare dehumanizes its recipients.

When God established a system of care for the poor of Israel He maintained the dignity of the poor. First, no individual person was entitled to the wealth of another. In order to be able to glean a given field, one first had to get permission from the owner. The owner had a moral obligation, though no legal obligation, to allow gleaning. He was free, however, to choose the participant. Second, gleaning was both hard work for the gleaner and a blessing to the owner. Work, even for the poor, was connected to daily bread.

The notion that the state embraced caring for the poor because the church was falling down on the job is historically inaccurate. The state took over for its own nefarious, political reasons. To encourage the state to step out of its God-appointed calling, the punishment of evil-doers, is not to be more like Jesus but less like Him. That state, in doing so, is in rebellion against the reign of Christ, not a manifestation of that reign. To support it is to support that rebellion.

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Love Letters

It is a strange habit, though I am often caught in its grip. Why is it, I wonder, that we find ourselves so often longing for those days of the early church? Where did we begin to confuse the descriptive with the prescriptive, using what was the church once upon a time as a guide to what the church should be in our own day? The source of this foolishness is likely more Rousseau and likely less the Bible. Rousseau was the father of the modern Romantic movement who argued that man is basically good and that it is the debilitating effects of culture that always make things worse. The more primitive we can get, the better off we will be. Buying into that template, we find the early church to be our ideal.

That, however, is not at all how the Bible presents the early church. The New Testament begins with the history of the life, death, resurrection, and ascension of Jesus told to us in the Gospels. Acts gives us a history of the spread of the good news of Jesus Christ. What follows after, by and large, are sundry writings designed to correct all that was wrong in the churches of the day. Acts shows us Paul establishing churches. Romans through at least Colossians shows us Paul setting those churches straight. He wrote as well to the church at Thessalonica and, I would affirm, even to the Hebrews. Even his epistles to Timothy and Titus focus on weaknesses in the church.

It doesn’t, of course, stop with Paul. Peter deals with failures in the church. James gives some rather stern correctives to the church. John’s epistles deal with problems in the church. The Revelation to Saint John, however, ups the ante. We need to be careful to remember the nature of the calling of the apostles. Our latent distrust of those above us in authority is enough to push us toward this error. Red-letter Bibles make it worse. We tend to see, somehow, the words of Jesus as more authoritative than the words of Paul, Peter, or James. But the authority of the apostles, because it is given by Jesus Himself, is equal to the authority of Jesus Himself. When Paul asks the foolish Galatians who has bewitched them, it is the same as if Jesus Himself were asking the question.

That said, in John’s vision it is in fact Jesus Himself who speaks to the seven churches. His letters therein, not surprisingly, challenge the churches in their sins. Jesus calls them out for their failure to love Him as they ought, for their willingness to tolerate heresy, and for their lukewarm fervor for His kingdom. His chastisements, even though they are directed at churches that have long since passed away (which in itself is a potent lesson for us), sting in our own ears. Or at least they ought. If our response is merely to be concerned for them, we are fools indeed.

If we would understand all the epistles to churches in the whole of the New Testament, we must first understand the wisdom of this bit of Old Testament wisdom literature: “there is nothing new under the sun” (Eccl. 1:9). The churches of the first century were not models of orthodoxy (right doctrine) and orthopraxy (right behavior). Neither, on the other hand, were they beyond the pale. Instead these churches were weak, worldly, and wishy-washy — just like us. Surely the church as a whole has ebbed and flowed over the years. But she has, from the beginning and to our own day, not only been a mixture of wheat and tares but also a body wherein even the wheat often behaves like tares. That is, our problems in the church are not merely that there are unbelievers therein, but the unbelief of the believers therein.

This, friends, ought not to discourage us. We certainly do need to remember God’s judgment as we face up to the bold preaching against our sins that we find in the epistles in the New Testament. But we must likewise remember how these letters begin and end. These are not letters of divorce. They instead implore the churches to repent, to return, and to believe. Paul writes to the saints he loves, not the sinners he is finished with. He begins his letters with love and ends them in the same way. The book of Revelation is much the same. The whole purpose was to encourage the saints to righteousness in a context of hardship. The whole purpose was to remind the saints of their first calling — to seek first the kingdom of God and His righteousness.

Were we wise we would hear these prophetic utterances as addressed to us. Indeed, were we wise we would welcome the same from our own pastors and elders. We would know that as our sins are challenged from the pulpit, they are challenged that we might grow in grace. We would know that our pastors are piercing our hearts and rocking our consciences precisely because they love us. We would receive rebuke as we ought — as kisses from a friend. That is precisely what they are, kisses, ultimately from the friend we have in Jesus. This is love, that our Savior has not only redeemed us but that He is also daily about the business of purifying us, making us a bride without spot or blemish. It’s a painful process, but it has a glorious end.

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