What’ve we lost in losing letter writing?

A Letter from the Depths on Modern Communication, with a tip of the hat to Screwtape.

My Dearest Gaulips,

You asked about some of the newest features our media consultants are working on, and how you might put them to good use in your treatment of your patient. I will explain a few of them, but do not lose sight of the simple principle- the more we can take these cursed humans away from their bodies, the better off we can be. Entice them with ease, with reach, with speed, with convenience, but take away from them the things that matter the most- actual communication. When we move them from aural communication to written communication we automatically remove all the subtleties of communication, the non-verbal cues that give context, and perhaps more important, social lubricant.

Our enemy, however, managed quite well with the written word. I remember those heady days when we lit so many fires in those early churches. And that accursed traitor Paul would take pen to parchment and put out our fires. Hand copied, hand delivered letters, some plain and simple, others complicated and deep established and strengthened, and still strengthen His body. So we’re trying another tack.

Our internet division has still managed to hype all the familiar communication strengths while diverting attention from the weaknesses. Because the internet allows them to write and publish quickly, it encourages them to write and publish foolishly. One key stroke and every ill-formed, ill-informed and ill-intended thought is launched like a flaming arrow. I remember how humans used to labor over their words, how even the practical challenge of finding an envelope and a stamp would allow their ire to chill, and for cooler heads to prevail.

The same principle of speed works on the other end as well. Because it is so easy to send information there is a corresponding increase in the amount of information. But the eye gate cannot convert to broadband. That is, they can only read so much. Since there is so much to read, they read too swiftly, too carelessly. They scan just enough to form a broad opinion, then switch over to outgoing and send their take into the web. Soon enough such carelessness, in connection with the lack of context, leads to giving offense and taking offense, and we enjoy a feast of bitterness.

The humans, noting the glut of information, the bottleneck of the eye, have come up with an interesting solution. They call it twitter, and its key function is that it reduces all communication down to 280 characters. Paul would not have even made it out of his greeting. Imagine him trying to write to the Corinthians-

Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,
To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, b

and he’d be done. When Paul wrote, people mulled over the letters, studied them. They smelled of the very love and labor of the author for his audience.

Which brings us perhaps to the best feature of the internet- it is unreal. There is no actual world in the world wide web. Though there is a web. Just like buying with a credit card is easier because it doesn’t look or feel like money, so communicating via the web, where there is no ink, no paper, no hands touching, feels like not communicating at all. Which means none of the rules of communication apply. We aren’t lying if we aren’t actually saying something. We certainly can’t be held accountable if no one knows us, or knows our name.

My advice with your patient then is to push him away from patience. My advice for your human is to push him away from his humanity. Teach him to see himself as a mere collection of ever changing opinions about an ever changing world of issues. Teach him to see those with whom he disagrees as a collection of ever changing opinions about an ever changing world of issues. Encourage him to see letters as the media of a dead generation, and his own generation on the cutting edge of communication. As always, when we give them a shiny bauble, never let them see the beauty we make them give up.

Don’t forget that letters are personal, just as this one is. Be sure not to miss my tone. In case you’re unsure, it’s hungry.

In His Satanic Majesty’s Service,

Baron Tech

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Being & Becoming; Friends, Peach & Beef & SGF

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A Loving Response to Sexual Confusion

I suspect one of the reasons that the opposition to sodomy that was once the default position of all professing Christians is in such retreat says more than we suspect. We’re now being encouraged to be silent on the issue, for the sake of the gospel, to nuance the issue for the sake of our witness, to rethink Paul for the sake of our credibility. And all this is wrapped up on the one all consuming law of evangelicalism- you have to be nice. We have found that hating the sin and loving the sinner just doesn’t work anymore because sodomites define themselves by their sin.

Some have argued that we need to resurrect the ick factor. I not too long ago foolishly thought the ick factor would prove to be a stalwart ally to us, only to see it fleeing the battlefield before a shot was even fired. As Al Mohler once said, the trouble with the ick factor is that it can be changed. We have the capacity to change what makes us go “eww,” and so broadly speaking the culture has.

The ick factor wilted in large part because it was hidden. For years now we have seen a parade of homosexual characters, actors, pundits all putting their orientation on display but never their behavior. We have come to think that homosexuality is all about being clever, biting, witty and sophisticated. Instead homosexuality is all about sexual confusion. I would argue that we ought to force ourselves to consider the sexual acts of these broken not to up our ick, but to, ironically, up our compassion.

The problem with sodomy isn’t that it’s a delightful, pleasurable thing that is bad because God is uptight and is opposed to it. Nor is the problem that it still makes some of us go “ick.” While it is true that God opposes sexual perversion the immediate problem is that it is a repugnant, destructive thing for those engaged in it. If we love the sinner we cannot simply look past the sin. Indeed it is because we love the sinner that we call them to turn from their destructive behavior. It is compassion for those who destroy their bodies through misuse that calls us to call them to cease from doing so. The permissive “love” that the world offers is no more loving than if we “loved” those who cut themselves and others by looking the other way, or those who starve themselves and others. It is no more loving to “accept” this confusion than it would be to accept the confusion of those who think themselves an animal trapped in a human’s body.

Love calls those caught up in destructive sin (which is, of course, every last one of us) to repent, to turn from that sin and turn to Christ. But if the sexually confused will not turn to Christ, we still call them to turn from that sin, to cease from destroying themselves. Love means understanding that homo-sex isn’t just an odd adaptation of the normal, but a manifestation of the love of death. Love calls we who love Christ to be willing to be hated by both those caught up in the sin of homo-sex and those caught up in its apologetical propaganda. Loving the sinner means taking on the “sin” of what they call, in defense of their perversion, hate. Let us love the sexually confused, even as they hate us as haters.

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Parables- Mustard Seed; What’s in the Bible?

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Sovereign Grace Fellowship’s 1st Sunday

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The ABCs of Theology- D is for Death

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New Theses, New Reformation

Thesis 62- We must exercise dominion, ruling over all things well.

I’m not in the habit of citing Karl Barth favorably, but when you’re right you’re right. Counter-intuitively, but insightfully Barth considers the sin of sloth to be on par with the sin of pride. We are prone to it, and our embrace of it is profoundly destructive. It is our habit, when speaking of the imago dei, the image of God in man, to see it principally in terms of our capabilities. We are like God, we bear His image because He thinks and we think; He feels and we feel; He wills and we will. It’s all true, of course, but there is so much more. We reflect His image not just in our capabilities, but in our calling.

The first command of God, the one Eve was made a helper suitable to Adam for, is what we call “the dominion mandate.” They were to be fruitful and multiply, to fill the earth and subdue it, to rule over the birds of the air, the fish of the sea and everything that creeps upon the ground (Genesis 1:28). Lest you think the fall set this command aside note two things. First, one of the curses Eve was given was pain in child-bearing. The call to be fruitful abides. One of the curses Adam received was thorns and thistles that would multiply. The call to exercise dominion abides. Secondly, the same command is given by God to Noah after departing the ark.

That command, the dominion mandate (sometimes called the cultural mandate) is still with us, and we, because we are given to sloth, are prone to falling down on the job. Reformation demands that we pick up the calling we have never lost. The first Reformation, in fact, understood this. In the Middle Ages Roman Catholicism had come to divide reality into the sacred and the secular, seeing the first as good and the second not so good. If you wanted to be godly you needed to work, live, operate in the sacred realm alone. The Reformers understood that the reign of Jesus is over all things. Abraham Kuyper, the Dutch Prime Minister, theologian, publisher followed in that pattern when he said “There is not one square inch in all of reality over which Jesus does not cry, ‘MINE!’”

Jesus is succeeding where the first Adam failed, bringing all things under subjection. Under His reign every knee will bow and every tongue confess that He is Lord. And Jesus, the last Adam, has been given a help suitable to Him in fulfilling that calling, the last Eve, the church. Of course we are to be about the business of proclaiming the good news to all men, to be witnesses of His work on the cross. We are also, however, to make known the beauty, the glory and the power of His reign over all things, ruling with Him, under the Father. We are indeed to make disciples of the nations, which means in part, teaching them to obey all that He has commanded.

Reformation is not for the faint of heart, for the slothful of spirit. We are kings and queens with the King of Kings. May we rule well.

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Post-evangelicalism; Rush to Judgment & More

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Why do we resent grace?

It is counter-intuitive, but nevertheless, there it is. We all, from time to time, take offense when grace is offered to us. We all, even more of the time, take offense when grace is offered to others. Two different circumstances, one reason to rule them both.

It is not, strictly speaking, receiving grace that offends us. Rather we take offense at the notion that we are in need of it. When it is offered, either by the God whom we offend daily, or another person that we offend less frequently, we recognize that to accept it is to acknowledge that we have done wrong, that we have failed. We don’t want grace, pity, charity because such means we cannot do what needs to be done on our own. And that hits right in our most vulnerable spot, our pride. We prefer to live in the most dangerous delusion, that we got this. We are not just waving off the lifeguard in the midst of our second drop below the surface, we wave off the Live Giver while dead at the bottom of the sea.

Why though do we resent the offering of grace to others? Such says nothing whatsoever about our own need or lack of need. Yet we grumble, complain, even respond in bitterness when we see others receive grace. Jesus even gave us the parable of the vineyard workers to show us this (see Matthew 20:1- 16). The root of this, despite the different circumstances, is the same as above- it hits us in the pride. Here the issue isn’t our need to be self-sufficient, but our felt need to be treated as special, inviolable. When others receive grace it leaves us open to be mistreated. If people aren’t punished for treating others poorly, I will end up being treated poorly. And surely I’m too important, valuable, precious to have anyone get away with harming me.

The solution in both instances should not surprise us. What we need is humility. We need, in the first instance, to give up the barking at the moon lunacy of thinking we don’t need God’s grace. The pride that says, “I got this” is the equivalent, and just as embarrassing at the emperor’s pride in his new set of clothes. I don’t need a little grace. I need all the grace there is. I’m not dependent on God to get me through the last twenty yards of the marathon. I need Him to carry me. When the unbeliever accuses us of using God as a crutch let us denounce such nonsense with vigor. A crutch? A crutch? Of what use is a crutch to a dead man? I don’t need a crutch. I need life itself, given to me by the Lord of Life.

As for the second circumstance, humility acknowledges that we are not special. We are not true special treatment of special protections. We are not the priceless china in the shop but the bull. We are not God, but God is. Though we can be and have been wronged, no wrong we have ever received is worthy to be compared to the daily wrong we do to our Redeemer. We have been forgiven much. Surely we should rejoice in forgiving others little.

The church is not the fellowship of those fighting over a small serving of grace. We are those celebrating being invited to feast upon that grace that covers not only us, but every one of our brothers and sisters, and all who are afar off. Let us acknowledge our need and proclaim His provision, putting pride on the run.

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Rubbernecking Ravi’s Report; Bi5M, Daniel

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