A Letter to an Unbelieving Friend on How Best to Live

Dear Unbelieving Friend,

My life, I am persuaded, would fall apart in a heap in a moment were I not a servant of the Lord. Though it is true that Jesus is the very font of my happiness, that is not why I follow Him, nor how I would encourage you to follow Him. Rather I trust in His finished work, and embrace His Lordship because I believe His Word to be true. I pray the same might soon be said of you.

That said, though I fear if you do not repent and believe on His name that your after-life will be too horrible to contemplate, because you are my friend I hope for you the best possible life on this side of the veil. What follows are things you can do, or at least try to do, without embracing Jesus. To the extent that you succeed, your life will be better.

First, live for something bigger than yourself. You may be persuaded that there is nothing above, no transcendent goal, but I suspect in your more honest moments you would confess that you, yourself, you are definitely not a sufficient reason to live. Serving self will make for a miserable life. If you fail, you will be bitter and frustrated. If you succeed, you will face the vanity of it all. And then you die.

Second, be cautious with media. It can consume you, and it will most certainly mislead you. It will pretend to give you truth. It will pretend to give you purpose. It is lies made by men for men. There is more, even under the sun.

Third, show some respect. Learn to honor that which is honorable, and flee from the cynical, the lowbrow, the snarky and the knowing. When all your life is mockery you make a mockery of your life.

Fourth, take some time off. No one ever went to their grave wishing they had put in more hours at work. Bodies need rest, real rest. Yes, work hard, but give yourself a break.

Fifth, do as you are told. We all, by nature, are rebels. And so are the people in authority over us, whether in our families, in our work, or in our community. Everyone has their weaknesses, including those above you in authority. Whatever you might gain in breaking the law, in defying your boss you lose in worrying about getting caught. I know it’s silly to stop at that red light in the middle of that cornfield. But the time you think you’ll shave off your trip will be counterbalanced by having to be hyper vigilant watching for the state police.

Sixth, be nice to people. Don’t hurt them, yell at them, gossip about them. I know people can be jerks. After all, I know me, and I know you. But we can still keep from hating each other, can’t we? Being bitter towards anyone, whether friends or foes, is eating poison and hoping they suffer.

Seventh, and this is a tough one, love on your spouse. You promised to forsake all others. Keep that promise, not just for your spouse’s sake, but for your own. I know how wonderful the mystery dance can be. But I can tell you that everyone who ever stepped out lost more than they gained, even if they were never caught. It destroys you, because it is breaking the most solemn vow you are able to make.

Eighth, don’t take what isn’t yours. Don’t cheat on your taxes, or your time card. Don’t borrow stuff and fail to return it. And don’t steal from your future by constant debt. I know it’s in my holy book, but one need not believe the Bible to see the wisdom of owing no man anything save the obligation to love.

Ninth, tell the truth. There is so much less to keep track of, so much less shame. And you’ll find it rather a pleasant thing to have a reputation for truth telling. And while this may surprise you I would insist that it is also vital that “to thine own self be true” principle. Here I don’t mean the sophomoric notion that you must be true to who you are, but instead that you must be true toward you about you. Tell yourself the truth about yourself. Self-delusion is deadly, for it’s a box we can’t escape from.

Finally, be grateful. I’ve never known anyone, Christian or not, who grumbled and was happy. I’ve never known anyone either who was grateful and unhappy. If you follow the ninth suggestion, you will know that what you have is well more than you deserve.

You won’t, of course, be able to do all this. I don’t do all this. Only one person ever did all this. And He solved our inability by suffering the Father’s wrath that is due to us. Better than all the above is that you would confess your failure, and cling to that Man. He has promised us a wonderful life, a life filled with death and heartache, persecution and broken relationships. And Him.

Your Friend,

RC

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Today’s podcast- an interview with award winning musician Jeff Lippencott, Dad jokes and more. Check it out.

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Ask RC- What is the “theology of glory?”

What is the “theology of glory”?

There is an appropriate tension in the relationship between Christians and the world. We serve a Lord who came to bring life abundant (John 10:10), who has overcome the world (John 16:33), who is bringing all things under subjection (Ephesians 1:22), who will see every knee bow and every tongue confess that He is Lord, to the glory of the Father (Philippians 2:10). Jesus is the second Adam succeeding where the first Adam failed, not only in obeying God’s law perfectly, not only atoning for our failure to keep the law, but in fulfilling the dominion mandate. The church, which is the second Eve, or bride of the second Adam, is a help suitable to Jesus in fulfilling that calling. We are in union with Him, bone of His bone. We are to be about the business of pressing the crown rights of King Jesus.

Trouble is, we, like the disciples before us, are often zealous more for our own success, our own power, our own glory than we are for the kingdom. They wanted to know who would be first in the kingdom. We are often much the same. The notion of “the theology of glory” is a means to warn us against this temptation. Rooted in Lutheran thinking, we are reminded that the weapons of our warfare are not carnal (II Corinthians 2:10), that the first shall be last and the last first (Matthew 20:16). We are more called to die for our enemies than to kill them, to give freely than to take from them, to turn the other cheek, even to live in peace and quietness with all men, as much as is possible. This, Lutherans wisely call “the theology of the cross.” We are to live lives of sacrifice.

An unbalanced picture on the glory side is found in the prosperity gospel. This heresy teaches that it is God’s will that we all enjoy great health and wealth, that as children of the King we all ought to be living like princes. An unbalanced picture on the cross side is found in the ascetic heresy- don’t eat, don’t drink, don’t touch. Here God’s blessings are frowned upon, seen as a sign of worldliness rather than gifts from God’s hand. Here poverty is seen as a virtue in itself. Worse still this perspective can degenerate to a denial of the reign of Christ over all things.

Our calling is not to pursue our own comfort, far less our own glory. Rather we are called to make known the glory of our King. We are to make visible the invisible kingdom of God. We do this, however, through rather ordinary means. As we work faithfully, rather than claw our way up the financial ladder, as we change diapers, rather than count our gold, as He is exalted and we are laid low, we are not eschewing glory in order to embrace the cross, but are instead embracing the glory of the cross. We live by dying. We win by losing. We conquer by retreating. We boast in our weakness.

Jesus reigns. But we His subjects are not many wise, not many powerful, not many noble. Therefore let the one who boasts boast in the Lord. The more we manifest Christ and Him crucified, the more we manifest His sovereign reign.

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Subjective theory of value, and the objective value of friends on today’s podcast.

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Knowledge Without Zeal

When Paul, under the inspiration of the Holy Spirit, describes the church as the body of Christ he spoke more wisely than we fools tend to hear. As is the habit of the modern evangelical church, we take the full, rich, indeed beautiful instructions on how we are to live our lives together for the kingdom and reduce it down to something true, but banal, safe and reasonable. Paul tells us we are the body of Christ and we hear “Be nice to each other.”

It is a slight improvement if this message reminds us that the body is filled with different people with different strengths, all of which are needful. That my ears can’t see is no objection to them; that my ears hear does not make them better than my eyes. Paul makes this point, of course, because whatever part of the body we may be, we all carry around over-sized prides. Ears may have some level of gratitude for eyes, but they still think they are themselves the key component. Brains may be smart enough to note that without a heart they would die, but will be quick to point out the heart’s dependence on the brain. In short, every part of the body carries the temptation to rush to the front of the line, to hope to be the greatest in the kingdom of God.

What is true of us individually is often true of us in groups. Body parts of a feather tend to flock together. So it should not surprise us that when Reformed people get together we celebrate the importance of the Christian mind. Without denigrating other parts of the body, we Reformed recognize that our peculiar strength is thinking through theological issues with care and precision. That’s a good thing. The Reformation, and that which preceded it brought care and precision to questions of eternal consequence- how are we made right with God? If you want a careful exposition of the nature of the incarnation, you would be wise to ask someone from a Reformed background. We are the scribes of the church, hunched over our dusty tomes.

If, however, you are looking for passion, for zeal, if you are looking for heart, you would not likely think to look to the Reformed. A mind full of knowledge we are pretty good at. A heart filled with love, well, that’s not so much us.

The danger of the body metaphor is that, to mix a metaphor, it can become a soft pillow. That is, it is helpful to remind us not to despise the strengths and callings of others. But it just might make us content in our own weaknesses. That we Reformed do theology well might make others comfortable in doing theology badly. On the other hand, that our hearts tend to be tepid is not counter-balanced by the passion of others. Nor, of course, is the sad truth that some have zeal without knowledge a justification for lacking zeal.

Neither do the two balance each other out. That is, we don’t increase in our knowledge by decreasing in our zeal. Neither do we increase in our zeal by decreasing our knowledge. Rather, the two are supposed to feed and encourage each other. Consider the Apostle Paul. Even Peter recognized that Paul wrote some difficult to understand things (II Peter 3:16). If ever there was a heavy, erudite theologian, Paul was the man. But that is not all Paul wrote. Paul was given to ecstatic utterances even in his epistles. He would, from time to time, fall into fevered fervor. What we can’t miss, however, is the connection between the two. Paul didn’t write dry theology in I Timothy, and mystical prose in II Timothy. He didn’t practice knowledge on Monday, Wednesday and Friday, and zeal on Tuesday, Thursday and Saturday. Rather, his fits of praise flow right after, and better, right out of, his heavy theology. Which is then followed by still more heavy theology. He moves seamlessly from orthodoxy to doxology and back again and thus teaches us we ought to be doing the same. What makes him ecstatic is the glory, the beauty of the truths he is communicating. What makes him careful, thoughtful, is glory of the God and His gospel about which He is writing.

Our minds are to instruct our hearts, even as our hearts are to inspire our minds. If we are not emotionally shocked, if we are not given to fits of ecstasy, it isn’t ultimately because we are weak in the heart. It’s because we don’t understand, because we are weak in the mind. The truth is sufficient to overpower us, to turn our stiff upper lips to quivering lips. The truth seen rightly makes us unable to see, for the tears in our eyes.

The kingdom of God that we seek first is worthy of our study. If, however, we don’t in turn celebrate its coming, we have failed to understand it. The kingdom of God is worthy of celebrating. If, however, we don’t in turn study it, we have failed to rejoice in it. Enter into the Word. And let the Word enter into you. Of such is the kingdom of God.

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Made This Way

No one should be surprised, though of course it makes no sense, when unbelievers complain about God’s judgment. Romans 1 tells us that they know God is, they know He is almighty, and they know they are in for it. It’s the last two that grates at them. If He’s so powerful, and He is, then why does He still find fault? And He does. Paul’s non-answer in Romans 9 is familiar to us, “Shall the clay say to the Potter, why have You made me thus?” God is God, and we are not.

The surprise comes when I find that I, a believer, complain about God’s pottering of me. Unlike the unbeliever, by His grace He is making me a vessel for mercy. That, most assuredly is not where my complaints lie. To get at my beef we need to perform a smidge of grammar. I promise this won’t hurt.

“Made this way” has two distinct, albeit related meanings. So far we have considered one of those meanings. We are asking why we are being made into the things we are being made into. When the unbeliever asks, “Why have You made me thus?” he is asking God why the unbeliever is being formed into a vessel fit for destruction. When the believer is not complaining, we are thanking God that His end design for us is to be vessels of mercy. “Made this way,” however, can also refer not just to the end, but to the means. I’m delighted God is making me a vessel for mercy. What I hate is the way He is doing it.

God’s way in shaping me is to squeeze me with His powerful hands. His way is to spin my on His wheel. His way is to soften me by burying me in water, and to harden me by baking me in the raging fire of the kiln. I want the mercy. I want to be made into a work of art, something beautiful and honorable. What I don’t want, what I don’t trust, is how He is getting me there. Every time I grumble against the Lord, in times of hardship I am joining the chorus of unbelievers in asking, “Why are You making me thus?” I’m accusing Him of being sloppy in His work, of not knowing the best path to get me where I am going.

This thing made should never say to the One who makes me, “Why?” My calling and duty is to trust, to rest, to believe that He is both, in the midst of all my hardships, making manifest His glory, and bringing to pass my good. His hand, matter how heavy, is always a good hand. His fire, no matter how painful, is always a good fire. The Good Shepherd is the Good Potter. May He teach me to trust Him as I trust Him to teach me.

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The Best Book I’ve Read in Decades, The Worst Sinner, and more

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More patience required- today’s podcast is now up.

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Bible Study Facebook Live July 30, 2019 Patience

Of course you had to wait an extra day. It’s all just a lesson in patience.

 

 

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A Higher Power

It is not a difficult thing to discern the nature of someone else’s god. Some people carry their religion on their sleeve, advertising their spiritual commitments on bumper stickers or t-shirts. You can tell the Amish by their clothing, even as you can Hasidic Jews or even Hare Krishnas. When a man throws down a mat, faces Mecca and begins to pray, one need not guess to whom he is praying. On the other hand, the world is full of hypocrites. Self-reports about ones religious commitments may not be wholly accurate. Sometimes we fool ourselves, and sometimes we are fooled by others. A better test than what we wear, or even what we say may well be this- who is our law-giver? The “Christian” who argues that God wants him to be happy, and therefore sanctions his adultery may say he worships God. Instead he worships himself, for he is a law unto himself.

Of course in our day the most widely held and passionately affirmed creed is this- there is no true and false, no right and wrong. Everyone decides these things for themselves. And so one could argue, rightly so, that the God of this culture is this mythical creature I call “God-to-me.” Relativism means we can each define God for ourselves. We can make up our own religion because in the end we are our own god. As soon as we speak this strange god’s name, God-to-me, we are affirming not that we are God’s creatures, but god’s maker. It matters not what follows in our actual description. (Interesting to note, however, everyone’s personal god is rather similar to everyone else’s. The name usually is followed with these kinds of attributes- “God-to-me is gracious, kind, forgiving, wants us to be happy…” How come no one ever says, “God-to-me is a consuming fire, filled to the brim with His just wrath at every sin and sinner”?)

I’m afraid, however, that we are only beginning to scratch the surface of our culture’s sundry forms of idolatry. For when we begin to challenge the clear, obvious foolishness of relativism, especially as it applies to our theology, we find there is another god ready to step up in God-to-me’s defense. If we challenge this nonsense, “Well, God-to-me says your god is silly, foolish and false, and if you don’t bow down to him you will perish forever” what do we hear next? We are reminded at this point that we are in America, and in America we have freedom of religion. We have the first amendment. The truth is that here in America the first amendment trumps the first commandment.

The broader culture has come to understand the First Amendment to mean not that any and all religions are equally legal in this country but that all religions are equally valid in this country. And that is where our deeper idolatry is made known. We seem to think that the state can not only determine what is legal, but in making this determination, can determine what is right or wrong. Legality is morality. In the absence of any true transcendent source of law or revelation, we will usually find the state filling that vacuum. Because men disagree, man cannot determine right and wrong, true and false. Instead that is determined by the closest we can come to collective man- the state.

The first amendment, so understood then, creates here in America the same situation that ruled in Rome. The Roman empire, like the American empire, did not particularly care what religion those within its borders practiced. This is why they could get along with the Jewish authorities during the life of Jesus. You could worship Yahweh. You could worship Juno. You could worship your own dog for all Rome cared. They had only one ultimate requirement- that you swear absolute loyalty to Rome. You could indeed have other gods before, in the sense of being in its presence, the god of the Roman state. You just could not have any god before, in the sense of having a higher loyalty, the god of the Roman state. The Christians who went to their deaths under the Caesars went not because they didn’t have the right theology, but because they refused to confess the one great creed of that culture, Caesar is Lord.

The broader culture hates uncompromised Christians for this very reason. We are condemned as radicals, fundamentalists, extremists precisely because at the end of the day our loyalty is to the Lord of heaven and earth, because we will allow no gods before Him. We are a dangerous breed, not because we don’t share their convictions, but because we don’t share their loyalties. For us the First Commandment trumps the First Amendment. For them it is just the opposite. Two competing Gods are seeking our attention, our devotion, our worship. One is worthy, the other a pretender.

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