What is the antithesis?

Of what? Antithesis, to the broader world, describes that idea which counters the thesis. The antithesis of “Social justice is a biblical concept” is “Social justice comes out of Marxist ideology.” To the Christian, however, it is more than this. “The antithesis” is a concept found in our Bibles that affirms the reality that there exists in this world two groups of people- the seed of the woman and the seed of the serpent, and that these two groups are at war with one another. It is a way of looking at the world in light of this reality.

The church, too often, takes the eminently biblical notion that the weapons of our warfare are not carnal and turns it into the eminently carnal notion that there is no war going on. The world is, to those who don’t think in terms of the antithesis, a neutral place, Switzerland if you will. To be sure there are Nazis out there, enemies of the kingdom of God, but the great bulk of the world is made of non-combatants, well-meaning albeit ignorant civilians. Such a perspective is, well, the antithesis of what the Bible teaches.

We are engaged in a war. The war began in the garden. Satan’s first assault made of every mere human a soldier in his army. God’s promise, however, was that He would put enmity in our hearts against the serpent, that He would draft us into His army. There is, however, no way station. We are born at enmity with God, by nature His enemies. We stay that way, no matter how polite and well behaved we might be, no matter how conservative our politics might be, unless or until He gives us new life. The instant that happens we are at enmity with the Serpent, soldiers in the Lord’s army.

Antithesis then means tearing down strongholds, every high-minded thing that exalts itself against the knowledge of God (II Corinthians 10: 4-5). The Apostle Paul, Jesus Himself, the whole of the Bible reminds us of the reality of the war. Because one of the enemy’s most potent weapons is simply getting us to forget. In our day, as the broader culture tosses overboard every vestige of its biblical heritage, the antithesis is more easy to see. Watching tens of thousands of Argentinians in a frenzy of celebration over being given the legal “right” to murder their own babies doesn’t look “neutral” to the most oblivious Christian.

The danger faced by those who are aware of the antithesis, however, is found here- knowing who and what our enemies are. There is great overlap between the culture wars and the war between the seed of the woman and the seed of the serpent. But they are not the same thing. The enemy of our enemy may be someone we can fight beside. But we must remain on our guard. We must not confuse our common cause with a common faith. We must, in fact, be eager to fight the enemy within, our own sins and lofty thoughts. We have been drafted into the Lord’s army, but the old man always tries to drag us to the other side. The weapons of our warfare are not carnal, but mighty. And they begin here- with repenting and believing the gospel.

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Sacred Marriage Under Fire vi

Today’s Jesus Changes Everything Podcast

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Grace Abounding

Grace is a virtue that is not only far more powerful than nice, but, not coincidently, is far more difficult to cultivate. All it takes to adopt a nice attitude toward others is to simply not care. Nice, in fact, is close kin to apathy. Grace, on the other hand, requires a right balance and right application of indifference, and passion.

Consider the indifference. Have you ever noticed that confusing phenomenon wherein you find it far easier to be angry with those with whom you have the most in common? The people closest to us, whether emotionally or ideologically, have the greatest capacity to test our patience. We expect little to nothing from our ideological enemies.

The truth is, however, that the greater issue is over what is under our jurisdiction. It is not my duty to make sure that in all issues everyone else be as sound as I think I am. I won’t answer to God for these things, and so can maintain peace because it’s outside of my control. All this is just a drawn out version of the punch line in the serenity prayer. As a big mouthed boor I usually do okay having the courage to try to change the things I can change. But it takes grace to be at peace about the things that I can’t. Understand that I’m not suggesting that I don’t care. I care deeply, but I don’t feel responsible.

Where does the passion come in? Often we destroy our peace with our brother because we lack a passionate commitment to the gospel. We miss three central truths, all of which are grounded in grace. First, we forget that we are sinners. One of the reasons we are so easily put out by others is we operate under the assumption that we are God. This, of course, is false. Nevertheless, we often lose patience with our brothers because they aren’t bowing and scraping before us. If we remember that perhaps they’re not throwing roses in our path might be because something we have done wrong, we will go a long way in keeping the peace.

Lesson two is like unto the first. If we are going to have peace with our brother, if we are going to be gracious instead of merely nice, we need to remember that like us, he is a sinner saved by grace. How can that help? We exhibit grace when we remember that we need grace, and when we remember that our brother needs it. The gospel, as it relates to our interpersonal relations, is in large part the call to forgive as we have been forgiven. If we remember that so and so is a sinner, we won’t be so put out when he actually sins. We will show grace, because we can understand how a sinner could end up doing such a thing.

The passion we are called to, however, is not simply a passionate remembrance of the condition in which Christ found us. It is not enough to say, “Well, I’m a sinner, you’re a sinner, so let’s just be friends.” We’re too sinful to be able to pull that off. We need, if we are to have peace with our brother, to have a passion for the ongoing grace of God.

This third thing though has two parts. “Oh Lord,” we pray, “indwell me, change me, make me more like You, so that I might love, show grace toward my brother that has this incredibly grating habit.” We have to rejoice in and live in the reality of our union with Christ. It is because we are in Him that we become more like Him. And no one knows more about showing grace than Jesus. In short, we need a passion to be more like our Savior and King.

We are called, however, not only to remember our union with Christ, but to remember our brother’s union with Christ. We have to have the passionate faith that says of sinful and annoying Brother Aggravatus, “Jesus Christ, my Lord and King, dwells therein. God our Father, when He gazes upon this brother, sees Jesus His Son. My duty and joy is to do the same.”

We must, if we would show grace to the brotherhood of grace, remember that, while we are called to encourage one another unto great works, and to be prophetic to each other, we are not responsible for the sanctification of those over whom we have not been placed in authority. That is, to have peace with our brother, we must have a peace about his incomplete sanctification. And then we must remember the gospel of grace, both in remembering what we were, and in remembering what we are, and in remembering what we will be. And then we will enjoy the peace that awaits the end of all war.

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Scarlet Letters

Nine times out of ten an accusation of hypocrisy becomes exposure of hypocrisy. The left believed they had caught the right in hypocrisy when it sought to brush off President Trump’s sexual sins, having insisted that when it was President Clinton’s sins, character matters. Touche. Point scored. That said, the left is just as guilty, for they insisted President Clinton’s private life didn’t matter, while President Trump’s private life did. Hypocrisy is a pox on both houses.

So it is when riot sauce for the goose became riot sauce for the gander. Those who downplayed riots in our streets last summer want blood from those rioting in the Capitol this winter. And those who insisted in the summer that rioting is a plenty bad thing are now using the rhetoric of their ideological opponents from the summer- “We just want to be heard.” The hypocrisy infection is taking root on all sides.

Nothing in the past few days has changed my position with respect to Christians and our political situation. I believe ignorance is a besetting sin to many Christians, leading many to vote D. They shouldn’t vote that way. I believe a Christian can, in good conscience, vote for a man of questionable moral stability, a man who is both refreshingly unmoved by the hatred of the mainstream media and his political opponents and seemingly dangerously uncaring about the niceties of Constitutional law. I believe in fact that Christians can and should cheer on the appointment of good justices, and rejoice over the refusal to practice political correctness, all while withholding a generic approval of the man or his presidency.

What is happening, however, is yet another double dose of hypocrisy. Those who vote D, including evangelicals, will insist that everyone who voted for President Trump wear a scarlet R over the riots. CNN’s Don Lemon on air said as much,

“If you voted for Trump, you voted for the person who the Klan supported. You voted for the person who Nazis support. You voted for the person who the alt-right supports. You voted for the person who incited a crowd to go into the Capitol and potentially take the lives of lawmakers…”

Those who vote R among the evangelicals insist that support for the President is limited to the good things, and will take no responsibility for anything bad he has done. In the meantime, those who vote R will insist that everyone who voted for President elect Biden be forced to wear a scarlet D for death through abortion. Those who vote D will insist they abhor the murder of the unborn, that they only voted for him for the sake of their “witness.” And we will witness, once again, hypocrisy on all sides.

The above is not an argument for moral equivalency, that Biden and Trump are equally evil. It is not an argument that we bear no responsibility for what those we vote for do once in office. It is an argument, however, that Biden, Trump and every mothers’ son who voted for either one are evil, too evil to be proudly claiming moral high ground. Would that both sides would get on our knees in repentance that it has come to this.

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Skiing with RC Sr; Lisa & I on The Iron Lady

Today’s Jesus Changes Everything Podcast

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What should I look for in a church?

First, that it be a church. The Reformers argued that there are three distinguishing marks of the church- the Word, sacraments and discipline. That means your campus ministry isn’t the church; your podcasts are not the church; your family sitting around the table is not the church. But it also means that those institutions claiming to be the church that lack these things are not the church. If a church refuses to exercise discipline, excommunicating the unrepentant of gross and heinous sins, it’s not a church.

Second, that it be a body marked by repentance. If the marks of the church define its structure, repentance defines its heart. We are a people in need of God’s grace in Christ. We are not those who successfully found our way to God, but those whom He has rescued, those He continues to rescue. If sin is seen as something behind us, not a continuing struggle, we’re missing it. A local church should be a group of men, women and children acutely aware of their failures and weaknesses.

Third, that it be a body marked by joy. Given the above, the joy we speak of is the joy of our redemption, adoption, and the surety of the promises of God. Our joy isn’t in how good we’ve become, but in knowing how fully we are forgiven, how infinitely and immutably we are loved. While there is certainly a place in the church for careful theological parsing, that parsing should never be a mere intellectual exercise. Instead it should be the font of our joy. Zeal without knowledge is dangerous indeed. But knowledge without zeal is a sure sign that pride is gumming up the works.

Fourth, that it be a body with a passion for those yet outside the kingdom. Too often when we are rescued, when the gates of paradise open for us, we are content to close the door. The world is seen merely as either danger or wood, hay and stubble. Such once, however, were we. Insofar as we remember our rescue we ought be eager to see others rescued. If we aren’t telling other beggars where to find food, we show that we think ourselves the master of the feast rather than undeserving guests. This doesn’t mean, of course, that we design our worship services for those outside. Worship could rightly be understood as the family meal, where He feeds His children.

Finally, that it be a body. Too many churches resemble more a movie theater than a family meal. We’re together, and are having something of the same experience, but we aren’t truly together. Our eye, our attention is fixed up front, and those around us do the same. A family meal, however, is something we all do together. We engage one another, indeed we delight in one another. This doesn’t mean, of course, that the first time you visit a given church you will feel immediately at home. But you should feel welcome, and you should be able to see the body sharing life together.

If you find this list disheartening, if you feel there is no such body near you, get to work. A good church is less something you find, more something you build. The work of the ministry, the call of the elders, is to equip the saints to do the work of the ministry. It’s not meant to be all on their shoulders.

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7 Churches, Lisa & I on S.A.D. & More

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Living in Our Fears

It is our fears that reveal to us our treasures, and the shape of the idols of our hearts. And the devil likes nothing more than to prey upon those fears, even through the medium of our purported friends. I am, like I suspect most of you, what can rightly be considered politically conservative. Indeed it’s unlikely that any of you are more conservative than me. As such it has been known to happen from time to time that I turn on my car radio to conservative talk radio. I started listening to Rush back in the early 90’s. Today, however, I find that there are three things that frustrate me deeply about conservative talk radio.

First, it isn’t very conservative and is often reactionary. Most hosts in my judgment do not have a principled understanding of the appropriate limits to the government, both domestically and abroad. They want smaller federal programs, smaller educational footprints, smaller entitlement systems. They want to stay out of wars favored by Democrats, but go to war when the Republicans want to go to war. They may bluster and mock, but these are not thoughtful, principled men.

Second, the most potent reason I believe them to be not principled is because if they were they would talk about the greatest evil in our day. Trillion dollar deficits are horrible. COVID is a train wreck. But babies are being murdered, 2500 of them every day. They may talk about Gosnell. They may cover Supreme Court nominees. But they don’t talk about the babies.

My third concern, however, is what it does to us. How easily we fall for the fallacious notion that we are the customers of talk radio, and conservative talk is the product. The truth is we are the product, being sold to advertisers. The talk is just the bait to catch the product. They do this, day in and day out, by exposing the vulnerability of our idols. Our standing in the world as a nation is threatened, and we grow fearful and so tune in. Our 401k’s are threatened and we grow fearful and so tune in. Our entertainment is threatened with gross immortality, and we grow fearful and so tune in. What will we do without national pride? How will we make it with worthless federal reserve notes? How can we enjoy our music, television, movies and games when they are created by moral barbarians?

I like a strong national defense (and a non-existent offense). I’m all in favor of people saving money, investing for the future. And I listen to music, go to movies and watch some television. But why would I fear losing any of these things? If they all go by the wayside they would do so because the real King determined that they should. The real King would only do so if such were good for my sanctification. It’s all just stuff- wood, hay and stubble. But Jesus reigns. Nothing will change or even challenge that. And He loves me with an unbreakable, everlasting love.

Paul was able to sing songs of joy and praise while imprisoned by that brutal nation that would over the first 300 years of the church martyr over 2 millions saints. While we sing dirges in our car about who won the right to spend us into oblivion in Washington. Jesus wins. He has already overcome the world. Therefore be of good cheer.

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Catechism 57; Church Unity; Power of Habit

Today’s Jesus Changes Everything Podcast

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New Theses, New Reformation

Thesis 56- We must do justice, love mercy and walk humbly with our God.

Extraordinary times call for ordinary measures. When things go as we expect them to go we generally know what we are called to do. When, however, the world outside our control gets out of control we often find ourselves in a panic, unsure of how to respond. The ordinary things we know how to do, but they not longer bring the results we desire.

For more than a year now I have been laying out a list of theses, affirmations open for debate on how to bring about another Reformation in the church. I have been arguing that things need to change, laying out what some of those things are, and the way they need to change. As I write the church is drowning in a sea of controversy, inanity, worldliness, fearfulness. The world, not surprisingly, is in the same condition. What do we do now? Now we remember that the most calamitous of times call for the most plain of responses. What we need to do is what we always need to do, the right thing.

The prophet Micah provides for us a concise summary of just what the right thing is:
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“He has shown you O man, what is good; and what does the Lord require of you but to do justly, to love mercy and to walk humbly with your God” (Micah 6:8). That we live in unjust times, in a land of unjust rulers does not change our duty to do justice, but intensifies it. That we live in merciless times, in a land of merciless rulers, does not change our duty to love mercy, but intensifies it. That we live in an age of arrogance, in a land of arrogant rulers does not change our duty to walk humbly with our God, but intensifies it.

We don’t have to figure out what is going to happen next. We don’t have to discern who is telling us the truth and who is lying to us. We don’t have to guess the results if we embrace this strategy or that. For He has already told us what He requires of us. When we fail to do so, when we fear that obedience to the Lord will lead to bad consequences for us we call God a liar. We demonstrate that we do not live in fear of Him, but in fear of the world. We demonstrate that we worship the same idols of the world around us.

To do justice we must study justice, which is revealed to us in His Word. The judge of all the world has given us His law. It, and it alone, defines what is just. To love mercy we must grasp the scope and horror of our own sin, to cherish the great cost that was paid that we might be redeemed. To walk humbly with God, all that takes is submitting to what He says. All three are built from one thing- faith. We believe God when He tells us what is right. We believe God when He tells us we have failed to measure up. We believe God when He shows us His mercy and invites us, as His adopted children, to walk with Him. We believe God, who is true.

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