New Theses, New Reformation

Thesis 55 We must put bitterness and envy to death.

Now the serpent was more crafty than any beast of the field (Genesis 3:1). Part of his craftiness is encouraging us to see sin as something that we do rather than the outworking of what we are. If we can avoid this bad behavior, steer clear of that temptation, we seem to think, we’re doing ok. Yes, we do face temptations. But it is our hearts that are desperately wicked. Sin is not just what we do, but is also what we feel. One may be easy to see, the other less so. Which would a crafty serpent tend to encourage?

We often joke about how churches split over issues like the color of the carpet. It’s a sad joke to be sure, but it is also misleading. Churches don’t split over the color of the carpet. They may split over who gets to decide the color of the carpet. That is, our struggles, disputes, tensions, fights, more often than not have nothing to do with the issue and everything to do with standing, who is the top dog, who has the juice.

In like manner, bitterness typically has less to do with the wrong that we believe was done to us, more to do with the fact that it was done to us. When we are treated badly it is a sure sign that we are being judged as less than, that we aren’t being valued as we think we ought to be. This is why we fight for seats of honor. We think too highly of ourselves, and rain bitterness down on those who don’t agree.

Envy is much the same, the other side of the coin. It isn’t an unfair hardship we go through because we are undervalued, but an unfair blessing another goes through because they are overvalued. It isn’t the blessing that gets stuck in our craw, but that we weren’t valued as we think we ought to be.

Are you sensing a pattern here? The way to fight both bitterness and envy is simple enough- we have to cultivate a genuine, heartfelt understanding of our utter unworthiness of any blessing. We are not owed blessings. We are owed judgment. Every blessing we have ever received has been of grace, not works, lest we should boast. Everything we have, not just accolades and blessings but abilities and opportunities, we have because He determined to give them to us, for our good and His glory, not because of the glory of our good.

What we are all called to is gratitude. When we recognize that everything good in our life is a gift from our Lord we are able to recognize that everything good in the lives of others is a gift from our Lord. When we recognize that every sin against us is just a reflection of our sins against others we are able to recognize that our bitterness is at best misdirected.

We are the children of the King. He loves us. We make known His reign as we walk in joy and contentment.

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Purpose Driven Wife; Pessimism; Beating Pride

Today’s Jesus Changes Everything Podcast

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What would future RC say to present RC?

Ask RC- If it were 2046, and you could come back to today to warn yourself, what would you say?

It is, I confess, a rather convoluted question, but the principle isn’t so hard to grasp. We often try as a kind of thought experiment to ask what we would tell the us of twenty-five years ago if we can go back in time. If such is at all helpful, shouldn’t we be thinking of the other half of the equation now? What are five things me at 80 would say to me at 55 by way of warning?

1. Do not grow weary in doing good (Galatians 6:9). It is all too easy to allow long years of frustration to wear us down. When I sense I’m not making much progress in my own sanctification, weariness is at my doorstep. Our lives are marathons. And as we age we look with longing too often at the sidelines. I don’t want to watch the kingdom. I want to serve it.
2. Do not grow either too hard or too soft. I have witnessed other men grow older and most every time one error or the other is abundantly evident- either they become crotchety old men who can’t get along with anyone (“the church is thee and me and I’m beginning to have doubts about thee”) or they exhibit all the backbone of a jellyfish. Both responses, I suspect, flow out of the same frustration/disappointment mentioned in #1on my list.
3. Do not lose sight of your need for His grace. We can grow comfortable in our faith, especially after years of walking in it. We put our guard down. But the devil and his minions do not grow weary in doing evil. Our own flesh, and the world around us likewise continue to pursue us until we cross the finish line.
4. Remember the true nature of your calling. Here too we can fall off either side of the horse. I don’t want older me to embrace a retirement that neglects my call to work six days. I may not punch a clock when I’m 80, but neither am I to wait, running out the egg timer. On the other hand I hope when I am that age I will still remember that my real work is as a husband, and a father. Of all the things in this world that I labor and pray over, it is my wife and children that mean the most to me. As the saying goes, no one on their deathbed thinks, “I wish I had spent more time at the office.”
5. The kingdom will thrive without you. God didn’t put me on this earth because there is some great truth or skill set the church needs that only I can provide. The gates of hell did not prevail before me. They will not prevail after me. Cemeteries, as my father used to say, are filled with “indispensable men.” Be at peace when you are called to walk gently into that good night. Do not rage against the dying of the light. And remember that you after you are gone will have so much more wisdom that you before you are gone.

Time travel, I suspect, isn’t in our future, else the future would have come back to tell us. Which means, of course, that I must spend the next 25 years learning what future me would tell me now. Lord, give me ears to hear, and a heart to endure.

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Sacred Marriage v; Bible in 5, Isaiah

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Fighting From Freedom

I have, on more than one occasion, taught a class on dystopian novels. We’ve read Brave New World, 1984, That Hideous Strength and more. I always ask my class “Why do these men, the rulers over these hideous cultures, do what they do? What exactly are they after?” The answer was simple, yet profound. What they wanted, in each of these stories, was power. It sounds simple enough, except for this: power is supposed to be a means and not an end. We are supposed to aspire to power so that we can do this thing or that, to achieve some higher goal. Power is a tool, a technology, and should not be a teleology. Things, however, are often not as they should be, ever since man first aspired to rule himself outside the law of God.

It was right after man’s fall that technology is mentioned for the first time, “So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life” (Genesis 3: 24). A sword is a tool, a technology. Its aim is to either provide a powerful disincentive toward an act or acts, to stop the act or acts by destroying the one eager to perform the act, or as an instrument, a tool of judgment to punish the one who has done the forbidden thing. This is the same tool, or technology, that Paul says was given by God to the state, to act as a minister of justice. It is a tool designed to overcome the wills of the citizens.

It was sin which made it necessary that there be a state in the first place. It is, given our circumstances, necessary. But it is the same sin which ought to lead us to be suspicious, and on our guard regarding the state. That is, the state can be, and often is, evil. Our founding fathers recognized that truth and sought to create, (or rather recreate, after the model of the Hebrew republic of the Old Testament) a system that would have the strength to combat tyranny, yet not have the strength to exercise tyranny. They used three principle weapons to achieve this goal. First there was the system of checks and balances among the branches of the federal government. Their thinking was that each branch would guard its own power zealously enough to keep any of the others from growing too much. Second, they established a second system of checks and balances among the levels of government, as codified so clearly in the 10th Amendment. If the states, the counties, the municipalities, even the people guarded their liberties against the feds, then the feds would stay in check. The third, and perhaps greatest weapon dealt with weapons, the second Amendment to the Constitution, recognizing the right of individuals to keep and bear arms.The founders wanted the citizens to be armed, to be equipped with the technology of rebellion, to act as a check against the federal government. That’s how the founding fathers founded us in the first place.

The battle for freedom is at times a technological one. Whether it be the almost comical little arms race between the state troopers and the lead-foots of this world, making more and more sophisticated radar guns to outsmart more and more sophisticated radar detectors, or the real arms race between Communist aggressors and the ostensibly freedom loving west, whether we are free or not often comes down to who has the bigger gun.

The exercise of power requires the exercise of power to enforce it. What they require of us is beside the point. Whether they are exercising financial power through the IRS and its thugs, or exercising economic power through manipulating markets and the money supply, whether they are wielding psychological power through indoctrinating our children in their re-education camps, or through their simple rhetorical lies on television, they are bent on exercising power, and enjoying the exercise thereof. And all of it hinges ultimately on their bigger and better guns. All of it hinges on keeping us in fear.

How do we respond? Fearlessly. We must be armed as well. We need to be equipped with knowledge about the law, both God’s and man’s, refusing to give ground to spurious arguments and the laws that would alienate our inalienable God-given rights. More still we need to be armed with His gospel, knowing we are free in Him, and have nothing to fear. We are already slaves, to Christ, already dead, in Christ. We are in chains the freest of all men, for we are citizens of a better country.

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Coming Up Repentance

Forgiveness of sins does not, of itself, erase the need, in some contexts, for real, painful, and fitting consequences. If a man robs a bank and then throws himself on the mercy of God in Christ his sin will most surely be covered. And the man will be able to rejoice in that glorious truth as he repays what he stole and pays his debt to society. This, however, does not mean that any and all consequences are actually fitting. Being found out in our sin may mean facing sanctions of various kinds. What it should not include, after our repentance, is the approbation, the hatred and displeasure of the people of God.

The Christian church is that body which is defined by its confession of sin. We’re that club that you can’t join until you admit that you’re not worthy to join. To turn on others who likewise confess their unworthiness is unworthy of those who bear His name. Nor are we called to examine the repentance of another under an electron microscope. The truth of the matter is the most pressing thing we all need to do after we have repented of our sins is to repent for the weakness of our repentance. I get the need for correction when repentance is perfunctory or utterly incomplete. That’s not the same thing, however, as Monday morning spiritual quarterbacking.

I fear our reluctance to forgive the repentant is a sign of a lack of our own repentance. Are we not all given to the temptation to confess that while we may be sinners, at least we aren’t that kind of sinner? I’m less than perfect, but I’m not one of those. Funny how when it’s our own sin, or the sin of someone we love we’re so quick to bring out that old mistaken chestnut that all sins are equal, but when it’s the sin of another, someone we don’t love we’re all about drawing distinctions on sin. Some sins are indeed worse than others (see Jesus rebuking the Pharisees for neglecting the “weightier matters of the law” Matthew 23:23). But all of them, save the unforgivable sin, are both forgivable, and sins we are each quite capable of committing.

I fear our reluctance to forgive is also a sign of our love of the world. When the sin is abhorrent to the world, and the sinner in question is a social pariah, we realize that if we also don’t treat the sinner as a pariah, we will become pariahs. We distance ourselves from the other. We may be Christians, but we’re not that kind of Christian. We forget that our forgiveness is bound up in our Lord identifying Himself with us in the very face of the wrath of His Father. He did not see us as other, but made us one with Him, even on and to the cross. Our shame toward our brothers is made shameful by our Elder Brother’s shameless embracing of us.

Just as the gap between believer and unbeliever isn’t no sin and sin but between repentance and unrepentance, so the gap between joy and sorrow in looking to the lives of those whom we love isn’t between sin and no sin, but repentance and unrepentance. As surely as forgiveness does, so joy and gratitude follow hot on the heels of repentance.

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Lisa & I on The Queen; 7 Churches; Kingdom

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Should we pay taxes that finance abortion?

It is one of my great passions, the desire to see me, and the evangelical church take the evil of abortion more seriously, to have our hearts more deeply broken, and our actions more faithful. We have all, I fear, come to accept the status quo. We seem to be content to vote for politicians hoping they will give us justices that will slow down the horror. What we are generally unwilling to do is go through any kind of hardship to stop abortion. When I am asked about this, should we stop paying taxes, I am at least heartened to know that there are some willing to pay dearly to win this battle. Not paying taxes rarely ends up comfortably for those who won’t pay.

That said I can say with confidence that Christians should in fact pay whatever taxes they owe even when that money ends up financing abortions. The Christian who pays such taxes has no need to feel guilty, while the Christian that refuses to pay, however well intentioned, ought to feel guilty.

Theologians have long understood the principle that must be applied here- we are responsible for our own actions, not the actions of others. In this instance, the Bible is quite clear about our obligation to pay our taxes (Mark 12:17). It is also clear that the proper function of the state is not to finance evil, but to punish it (Romans 13). Their failure to do what God calls them to do, however, does not mean I am free to not do what I am commanded to do. That they have so horribly misused the taxes that I have paid doesn’t mean I am guilty of what they have done. I have been taxed, and when those taxes are paid, they are no longer mine. What the state does with them may be something I should speak against. It may be something I should condemn. But I am not guilty.

Remember that the same Caesar to whom Jesus commanded taxes be paid used those taxes for what may be the only thing worse than abortion. Those tax moneys financed the judgment of Pilate. They paid the salaries of the Roman soldiers. They purchased the nails that held our Lord on the cross. Those taxes crucified the Lord of Glory.

We are supposed to do what God commands. When we do we are not responsible for the results. We are responsible to obey whatsoever God commands. We are called not to success, but to obedience.

The state should repent for all misuses of taxes paid. Christians should prophesy against the state when they do evil, including financing evil. We should all be on our knees imploring God to stop the horror. But we should pay our taxes. March on Washington. Preach outside your local mill. Write your congressman. Support your local crisis pregnancy center. And, as painful as it may be, trusting in His providence, render unto Caesar the things that are Caesars, our taxes, and unto God the things that are God’s- obedience.

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Catechism 55; Resolutions; Partners

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The Sins of Silence

Time was when those eager to not be thought fools thought it wise to stay silent. Speaking could change how you are perceived, or it could just confirm a negative opinion already held. This wisdom, whose source is in dispute, reflects biblical wisdom- see Proverbs 17: 28. James in turn tells us that we are to be slow to speak. Silence has a great deal going for it. Sadly, however, in our day, it is no longer a safe refuge.

With the advent of social media we have first taken on the responsibility to virtue signal. Having the right avatar, demonstrating your opposition to Kony, your support of George Mitchell, your commitment to wearing a mask is an invitation to you to show the world how truly sensitive and caring you are. You don’t have to actually do anything. You don’t have to change anything. But you still get compassion points.

It has not taken long, however, to move from having an opportunity to score social points to facing the requirement that you do so. It’s not enough to be opposed to police brutality. It’s not enough to share Martin Luther King’s dream of a world where men are judged not by the color of their skin but by the content of their character. It’s not enough to believe COVID is dangerous and to take fitting precautions. No, none of that is good enough if you are guilty of silence. You are complicit in the guilt of anyone whose purported sins you do not denounce, and whose platform you do not cancel. “He said nothing” is no longer a pronouncement of innocence, but a declaration of guilt.

The frail and the fearful are fodder for such folly. We want to be liked, to be accepted, to be able to sit at the cool kids’ table. And all they ask of us is that we chant their chants, march their marches, sling their slogans loudly and frequently. All they ask is that we scream our throats raw during whatever two-minutes hate they have scheduled. All they ask of us is that we become the mob that they rule.

One thing God’s Word makes abundantly clear- silence can get you killed. The only innocent man in the history of the world, in fact, went to His death in silence. He had every power at His disposal, including the very voice that called reality into existence. He kept silent for the sake of those killing Him. Now, He calls us to follow Him. We do so both when we refuse to parrot the poppycock, when we maintain that 2+2= 4, not 5 and that a he is a he, a she a she. We follow Him right into room 101. And like Him we find there the most fearful thing imaginable, who throws His loving arms around us, welcoming us to the feast He has prepared for us. Then we will open our lips, and we will praise Him into eternity.

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