New Theses, New Reformation

We must stop confusing worldliness with pre-evangelism.

The devil has perfected any number of ways to profane the holy. Worse still, he has perfected any number of ways of encouraging us to do the same. Our worldliness is problem enough. The devil scores the most style points, however, when he persuades us to baptize our worldliness by thinking it somehow holy. So he has done with our wholesale immersion in the culture. He has led us from the observation that Paul quoted an unbelieving poet into believing that our mass consumption of mass quantities of mass culture is a sacrifice the pious ought to be ready to make for the sake of those outside the faith.

How, we wonder, will we ever get the chance to speak with our unbelieving neighbors unless we too get lost in the matrix of Hollywood’s latest hits? How can we direct our unbelieving neighbors away from American idols, unless we too learn to sing their songs? And so we spend our time and treasure down at Vanity Fair, never realizing, to mix a metaphor, that we are growing donkey ears. Worse still, we are growing coarse tongues, and numb consciences.

First century Rome was a sports crazed culture. Sundry stadia still dot their ancient cities, all across their empire. As Christianity spread as well, but before Christians would be dragged to these sites to become sport themselves, the Christians did not attend the Roman games. No, they did not organize a boycott in order to protest the skimpy clothing of the combatants. Nor did they carry signs outside the gatherings prophetically denouncing the violence of the games. Their reason for not attending was far more spiritual- they just didn’t care. Their lives were focused on better things. This doesn’t mean, of course, that the first century Christians were too austere to go to the games. The point isn’t that godliness is next to crankiness. Instead, their joys were too grand to be compared to having your favorite athlete win the laurel.

Christ has given us life, and life abundant. And we fill our lives with petty trifles. We think we’re doing it for the lost, but are instead showing how like the lost we are. What the lost need from us is not that we would live lives like theirs, not that we would be consumed with the petty and insignificant. They do not need one more conversation around the water cooler about last night’s episode. What they need is to see lives lived for something more important than “Must see TV.” We do not need to learn the jargon of this subculture or that. Instead we need to live lives that speak plainly, and we need to speak plainly about our life in Christ. “Repent and believe the good news” is understandable in any language. Better still, when we are speaking our language, at least we will hear it. If the lost are not found through our faithful lives, we are still blessed with faithful lives. Worldliness is no virtue, no matter what end we say it serves. If we were honest, we would admit that it serves our flesh. But, not only are Cretans liars, but Christians sometimes are too.

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Lisa Joins Me for Life in the Blender and Today’s Ism- Sectarianism

Today’s JCE Podcast

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Ask RC- Is there any value to the study of philosophy?

It was the church father Tertullian who asked, “What hath Athens to do with Jerusalem?” His pithy question suggests that the study of philosophy and the study of theology are utterly disconnected, that the former is bad, useless, destructive while the other is good, helpful and instructive. While I am a theologian and the son of the theologian, I did major in philosophy in college, as did my father. I have taught philosophy at both the college and seminary level, as did my father. And soon I will begin again, teaching it at a local community college. Chances are then, of course, that I will not only take issue with Tertullian, but will respond to his rhetorical question with a hearty, “Everything!!!!” Yeah, don’t bet the farm on it.

Tertullian is quite correct, that philosophy isn’t a co-laborer with theology in the pursuit of truth. It isn’t a repository of truth for issues untouched by the Bible. And it is often directly and unapologetically hostile to the Christian faith. Athens has virtually nothing to do with Jerusalem. But there is great value in studying it.

C.S. Lewis, mimicking the principle of the right to bear arms said, “Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered.” We don’t study philosophy in the hope of discovering truth among phiosophers. We study philosophy to better discover falsehood in ourselves. Any pursuit of truth that does not embark from the solid rock of God’s existence and head toward the blinding brilliance of His glory is doomed to failure. We study philosophy not because philosophers are our friends but because they are our enemies, because they take our eyes off the heavenly Jerusalem.

You will, if you make a study of philosophy, run across a few of the nuts found by the blind squirrels through the ages. If, however, you study the Word of God you find the impossibly laden nut tree. Philosophy then isn’t a guide to finding nuts, but a way to help us not be unconsciously, unintentionally misled on our way to the tree. Whether or not we can name it, or its progenitor, we will have an epistemology, an ethic, a metaphysic, a teleology. The study of philosophy helps us feel the wetness of the water we fish swim in. The Word of God tells us how to get dry.

I am not ashamed to be a professor of philosophy. Neither, however, am I proud to be one. It is just one more way that I seek to pursue the character of Christ, and to help others to do the same, one more way I seek to remove my cultural blinders, that I might better see His face. I study philosophy because I don’t want to be misled by bad philosophy, not to gain a better lens through which to study the Bible, but to remove the lenses that blur my vision. The Bible is true, and every man, from Thales to Dewey to Sproul Jr. is a liar.

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Elisha as a Type of Christ, Wayne Alderson, Hero, pt. 2 and “No Christian Could Ever…”

Today’s Jesus Changes Everything Podcast

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When Pigs Fly

We Protestants tend to have something of a love/hate relationship with Thomas Aquinas. On the one hand, as Protestants, at least we who are Reformed, we value theological brilliance. We admire deeply the mind of Thomas, perhaps even dreaming that had he lived in our day, he surely would have been one of us. On the other hand as Protestants we, well, protest. That is to say, that brilliant mind was likewise noticed and put to use by Rome. Thomas was a brilliant theologian for the church of Rome. Brilliant we love. Church of Rome not so much.

We could spend some time arguing about how good, or how bad Thomas’ theology was. I love and admire the man for an altogether better reason. It is because we are a proud people that we rejoice in brilliant minds. What truly commends Thomas, however, was not his brilliant mind, but his humble heart.

That heart is brought front and center in one legendary story about Thomas during his student days. The story begins with Thomas entering a classroom. The professor is not yet there, but most of the students are. They are all, however, by the window, craning their necks with excitement. Thomas asks what they are looking at so intently. “Thomas, come quick. There are pigs, FLYING!” Thomas rushes to the window, only to be met by the uproarious laughter of his fellow students. As the laughter dies down Thomas gently but potently exposes their sin by saying simply, “I would rather believe that pigs could fly than that my friends would lie to me.”

We can, if we are imbued with the Spirit of the age, mock such a trusting attitude. We can scorn such credulity. We can even baptize our cynicism with supporting biblical texts. “Come on now Thomas. Don’t you know we’re to be harmless and doves, but as wise as serpents? (Matthew 10:16). Or, we can see it for what it is- an expression of that godly character which made Thomas a great man. We can see it as that which we should be most zealous to emulate in his life.

Another great and brilliant man of God taught me this when I was a young student. I was a sophomore in high school, and deeply and profoundly sophomoric. That is, I thought myself wise, and invested time and energy in cultivating that image. I dressed in black. I listened to ponderous lyrics from esoteric rock bands. I wrote morbid poetry about walls and masks and worms. My father gave me in one fell swoop a rebuke, and a challenge. He said to me, “Son, the cheapest way to develop the reputation as an intellectual is to adopt the posture of a cynic.”

What I want is not a reputation as either an intellectual or a cynic. What I want is a reputation for following our Lord Jesus. What I want is a simplicity that cares not a whit about reputation at all. What I want is a guilelessness in my own heart that is so grounded that I expect nothing but guilelessness in my fellow believers. What I want is not to be known as a great theologian, a great man of God, but to be know by God as a humble child of His. All of which means, in short, that what I want is to seek first the kingdom of God, and His righteousness.

Our battles for reputation in the end are battles to build, and to expand our own kingdoms. We want to be the smartest guy in the room. Then we want to be the smartest guy in the church. Then we want to be the smartest guy we know. We want to be king of Smart-avia. Even if we don’t worry about what we will eat, or what we will wear, as those to whom Jesus spoke did, we do worry about what people will think, or worse, if they won’t think of us at all.

The world tells us this is how our life will have meaning. This is how we can have significance. The world tells us that pigs are ever and always earthbound. But Jesus calls us to believe Him. He tells us that if we will seek His kingdom first and His righteousness, then we will receive all we could ever want or need. He tells us if we will delight ourselves in Him, He will give us the desire of our heart. The question isn’t whether we are smart enough to understand what He has said. The question is whether we are humble enough to submit to what He has said.

I suspect that when Thomas went on to his reward he did not cast before the Lord that crown that was his reputation for theological and apologetic brilliance. I suspect that he threw that out long before He got there. Instead the crown he cast before that glassy sea was something valuable, the glory of his humility.

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The Law of Grace and the Grace of Law

Some call them “Nice Nazis.” These are those stormtroopers, some professing Christians, some not, who can be counted to race to the aid of the accused. That is, if I say, “It is wrong to do X” the “Nice Nazi” alarm will go off, sirens will blare, until they show up on the scene and excoriate me for my failure to be nice, or, in the church, for failing to be all about grace. We’re all, especially we Christians, to refrain from judging others, damaging their self-esteem, making them feel less than welcome. So we are to refrain from mentioning their sin. If we fail, however, the grace purveyors judge us, destroy our self-esteem, make us feel unwelcome. The Law of Grace says that- “No one may ever judge another, and if they do, they will be severely judged.” The hypocrisy is laughable, but the terror and the dread that result are not. Christians, knowing we are to be humble, and forgetting we are not to be fearful, often are silenced, and the destruction of the sin not confronted escalates unabated.

Which brings us to the grace of the law. It is both tedious and necessary that we should recount how Jesus looked at the law. He said not one jot or tittle will pass away (Matthew 5:18). He said that on our calling to love our Maker, and our neighbor hangs all the law and the prophets Matthew 22:40. He said if we love Him, we will keep His commandments (John 14:15). He said we are to disciple the nations, teaching the to obey all that He commanded (Matthew 28:19). The law, in short, is clearly not something we are to discard. Neither is it merely something we are to do just because God says so. Rather, obedience to the law is how we know what love looks like. It is how we love our Maker, and how we love our neighbor.

Consider the Christian man intent on leaving his wife for another. It is not grace but hatred which does not confront him in his sin. It is love and law that says to him, “Brother, you must not do this, for you will be living in adultery (Luke 16:18) and those who practice adultery will go to hell” (Galatians 5:21). In turn it is not grace but hatred that simply lets him go, leaving children without a father and a wife without her husband. This kind of “grace” explodes bombs in people’s homes. Law, on the other hand, is gracious in that it protects the weak and the helpless.

The Christian life is not choosing grace over law. It is instead exhibiting grace by law. Love and obedience are one, just as love and calling for obedience are one. We will fail at love, which means we fail at grace. But in His grace He kept, and keeps, His law, the perfect law of liberty. Do not, beloved of the Lord, despise what our Lord loves. Pray for the grace to love His law.

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Humanism, Apostasy and Perseverance and More…

Today’s Jesus Changes Everything podcast

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Ask RC- God’s Regret

My ten year old daughter asked me at breakfast this morning how come God “regretted that He had made Saul king over Israel” I Sam 15:35?

You have an astute ten year old daughter. This particular text is just one of several in the Bible wherein we see God describing regret, or remorse, where we see God appear to change His mind. In other portions of Scripture, see for instance Numbers 23:19, God affirms what seems more plausible to us, that because God is God, He never regrets, repents, or changes His mind. To understand how this can be we must do our best to come to grips with the different ways that God interacts with His creation.

Consider the calling of Daniel in light of the invasion of the Babylonian army. We know God sent that army to punish Judah, but we have to affirm that Daniel did well to fight against them. Why would God call Daniel to fight an enemy God Himself sent? Here we run into the important distinction between God’s prescriptive or revealed will and His decretive or hidden will. The former refers to His law, what He commands of us. The latter refers to His sovereign, efficacious will by which He brings all things to pass. God’s law, for instance, forbids bearing of false witness. Yet, in Peter’s sermon at Pentecost he affirms that God had determined from before all time that Jesus would be unjustly delivered to the Roman authorities.

We have a similar situation here. Understand that history is God’s story. God is the author of all of history, and touching on His sovereignty, brings all things to pass. His decretive will is always done. But just as Shakespeare not only wrote his plays but acted in them, so God is an actor in His own story. God, for instance, decreed before all time, that He would give me new life, a new heart, the gift of faith. But God the actor, in space and time, actually did this.

With respect to Saul, and the flood, and other instances where God is described as having changed His mind, we have God the author deciding that God the actor would change course. Look at it this way. God the author of history knew from before all time that Saul would fail. He knew from before all time that He would reject the kingship of Saul. And He knew that He would, as an actor, first choose Saul, and then later, again as an actor, reject Saul. God the actor changed direction, as God the writer had determined from before all time.

Of course the God who writes history and the God who acts in history is one and the same God. We’re just looking at the story from different perspectives. We can move forward with confidence that God’s promises are always yea and amen. We can trust all that He has told us. And we can rejoice that He is not just an aloof writer of the story, but is actively involved in the story, in our stories and in our lives each and every day. The God we worship is sovereign over all things. And He acts in space and time.

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Intersectionalism, What Is God and Stu Boehmig, Hero You Never Heard Of

Today’s JCE Podcast

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New Theses for a New Reformation #5 Worship

We must take worship seriously.

He may be the most dangerous and still unrecognized among all the ghosts that haunt us. We are on guard against Darwin, Freud, Marx, and now even Derrida. Our antennae are alert for these worldview monsters. Our radar stands guard against their peculiar brand of folly. In the meantime, we march to the beat of Rousseau without even knowing it. We are all, whether moderns or postmoderns, romantics. And that’s not a good thing. It doesn’t mean we are given to walking on beaches during sunset. It means we are given to being taken for a ride by our emotions.

To the romantic mind, all that matters is the heart. The goal is emotional intensity. A romantic would rather be morbidly depressed than mildly happy. Worse still, the romantic believes that for emotions, (or anything for that matter) to be authentic, they must be spontaneous. That which is planned, ordered, formal, to the romantic mind, is of necessity insincere, inauthentic and interminable.

Romanticism, of course, did not begin with Rousseau. It began with the serpent. God said, “Don’t eat.” But Eve found that the fruit was pleasing to the eye, and desirable to make one wise. And she did eat. That same spirit was at work in the ministry of Nadab and Abihu. These two sons of Aaron had been given the plain and explicit instructions from God Himself regarding how He is to be worshipped. The young priests, however, found God’s instructions cramped their style. Surely what matters to God is the heart, they emoted. Surely if straying from His instructions draws us closer to Him, if such touches our hearts, it must be a good thing. And so they entered the tabernacle taking with them “strange fire.” They drew far nearer to God than they had planned. They had a far more emotional experience than they had hoped for. God killed them, on the spot.

And Moses said to Aaron, “This is what the LORD spoke, saying:

‘By those who come near Me
I must be regarded as holy;
And before all the people
I must be glorified.’”
So Aaron held his peace.

We have in our day the waning end of the worship wars. Those committed to a more modernist understanding of worship, wherein the goal is simply to convey information from the professional to the laity, have been roundly defeated by those with a postmodernist approach, wherein the goal is to create an emotional experience from the professional worship leaders to the audience. Both sides, however, have missed this text. We will not take worship seriously until we learn that He must be regarded as holy by those who come near Him. We have all lost the worship war because both sides have come to the war to get, rather than to give. Some want an intellectual experience, while others want an emotional one. Either way we have sought our own glory, rather than His. Both are strange fire.

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