Category: Christian Living

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Thomas a Kempis (c. 1380-1471) and Trinitarian Speculation

kempisthomas.jpg Thomas a Kempis[1] offers the modern Christian a deep analysis into our lives. His insights into our spiritual sins of pride, greed, and false humility are desperately needful. As a medieval ascetic writer, he strongly opposes the natural tendency of man to be speculative about things that are too lofty for our comprehension. In his list the Trinity appears to be one that intrigues the mind with greater degree.

The early church strove to come to a proper formulation of the Triune nature of God and they succeeded. However, the church never intended to exhaust the depths of the Trinitarian mystery. Though many formulations have been made in Creeds and Confessions, we can be certain that we have not yet begun to understand the essence of God. Those who would despise all things earthly for the search of answers not intended to be known are fools. Armchair theologians end their days in deep misery. If we persist in de-coding these mysteries, we fail to understand our purpose. Thomas a Kempis writes: “What good does it do to speak learnedly about the Trinity if, lacking humility, you displease the Trinity?” Theology and life meet in Christ. The God-man descends so that we may understand his words and his message, but also that we may follow Him (John 8:12).

[1] His asceticism ought to be denied, but not despised.

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An Analysis of Luther’s Understanding of the Fruit of the Spirit and Its Implications for our Sanctification Part I

Professor Sinclair Ferguson has said that “All the energy of the Trinity for our salvation has been focused on transforming us into Christ-likeness.”[1] Christ-likeness is our greatest goal in this present existence. Far from the existentialist who desires to live for the now, Christian religion is best understood when past, present, and future are joined in their pursuit of the one aim, being like our Lord. In the Scriptures we find a host of passages that seek to give guidance to the Christian in his pursuit of Christ-likeness (see Matthew 5-7, I Corinthians 13, etc.). Nevertheless, no one passage so clearly defines for us what Christ-likeness looks like than Paul’s description in Galatians 5:22-23.

Paul has already dealt with the barbaric nature of fleshly pursuit and he now finds it significant to contrast the life of “flesh” with the life of the “Spirit.” It is in this section where the German Reformer Martin Luther is very helpful in deciphering and enabling the reader to grasp such profound descriptions.[2] This portion of Scripture is commonly known as the “Fruit of the Spirit.” Here “fruit” is singular because it represents a unit, not a variety of manifestations at different times. Paul here advocates that when the Spirit grants new life to the unbeliever, he (the new believer) receives the fruit of the Spirit. These nine fruits serve as a profound demonstration that God has in mercy granted the sinner a new life in which the fruit are its proof. Luther in contrasting the fruit of the Spirit with the “fruit” of the flesh says that the fruit of the Spirit are “excellent fruits…for they that have them give glory to God and with the same do allure and provoke others to embrace the doctrine and faith of Christ.”[3]

[1] Professor Sinclair Ferguson’s lectures on Sanctification; also see his book The Christian Life.

[2] For further reference also see Video Series entitled: Developing Christian Character by R.C. Sproul.

[3] Luther’s Commentary on Galatians, Modern English Edition. Published by Fleming H. Revell; A division of Baker Book House Co. Grand Rapids, MI, 1988), p.378.

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Thoughts on Jesus and Self-Mastery from Titus

Titus’ qualifications of a sound church composed of sanctified believers in chapter 2 verses 1-10 finds its ultimate fulfillment in Christ. Christ is as Reggie Kidd has written “a case in self-mastery.” He possessed integrity and incorruptibility (vs.7). But beyond that, whereas in our own lives we seek to establish a pattern of good works (vs.7) Jesus seeks no pattern. His self-mastery is from everlasting to everlasting. He never failed in helping the poor and loving his neighbor.
Jesus gave to us his self-mastery in his death at Calvary. By mastering good works perfectly he bestowed upon us the grace to live to others and master our own imperfections. Far from a perfectionist ideology, we as redeemed people now seek though imperfectly, to follow our master by abiding in truth (Titus 2), pursuing noble works of righteousness, and defeating our evil tendencies to follow unrighteousness.
His coming accomplished far more than an exemplary testimony of right living, but it also delivered us from our common desires and perpetual bondage to ungodliness. Our worldly passions have been displaced with a “new inward disposition.” Christ redeemed us to be a living apologia to the Cretans’ and to the entire world.
*Quotations from Reggie Kidd’s article: Titus as Apologia

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Economic Chaos?

FINANCIAL TERRORISM
by Dan Denning

Contrary to what you see in the press, though, the average Frenchman or woman is not that different from you, except, perhaps, at the dinner table. The French take their food seriously. A cup of coffee or a three hour dinner is not just about the quality of the food or the wine. Eating is a social experience in France. What’s more, serving food is a serious profession for which men and women go to school in France
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Does Scripture Permit Us to Drink Alcoholic Beverages?

Kenneth Gentry has played a tremendous role in shaping my thinking on matters of eschatology and ethics. What follows is a summary article based on his book entitled: God Gave Wine, a book thoroughly analyzing the Biblical issues in the drinking question. It defends the practice of moderation in alcohol consumption.This article’s purpose is to review the three major positions on the issue and acquaint the reader with the topic and the debate. As I’ve said before, “you can’t know, unless you understand.” By God’s grace the church will no longer make the same mistakes made by the revivalist in the early part of the 20th century. I’d like to hear your thoughts.

Kenneth L. Gentry, Jr., Th.D.
December 8, 2004

Few issues have generated more heated debate among Christians than that of the morality of alcohol consumption. The dispute has generated responses ranging from local educational temperance movements to federal amendments to the U.S. Constitution.

Certainly there is evidence of widespread abuse of alcoholic beverages today; this few would deny. Furthermore, the Bible clearly condemns all forms of alcohol abuse, by binding precept and by notorious example. Yet the ethical issue before us is, Does the Bible allow for a righteous consumption of the beverage alcohol? The fundamental question is ethical, not cultural or demographical; it requires an answer from a Biblical, not an emotional, base.

Three Viewpoints
Among evangelicals, the fundamental approaches to alcohol use may be distilled (no pun intended) into three basic viewpoints. (1) The prohibitionist viewpoint universally decries all consumption of the beverage alcohol. Adherents to this position do not find any Scriptural warrant for alcohol consumption, even in Biblical times. (2) The abstentionist perspective discourages alcohol use in our modern context, though acknowledging its use in Biblical days. They point to modern cultural differences as justification for the distinction: widespread alcoholism (a contemporary social problem), higher potency distilled beverages (unknown in Biblical times), and intensified dangers in a technological society (e.g., speeding cars). (3) The moderationist position allows for the righteous consumption of alcoholic beverages. This position, while acknowledging, deploring, and condemning all forms of alcohol abuse and dependency, argues that Scripture allows the partaking of alcoholic beverages in moderation and with circumspection.

The Importance of the Question
Often, non-moderationist argumentation inadvertently and negatively affects certain aspects of the Christian faith. It can undercut the authority of Scripture (in that any universal condemnation of what Scripture allows diminishes the authority of Scripture in Christian thought). It may distort the doctrine of Christ (in that any universal censure of something Jesus did detracts from His holiness). It adversely affects our apologetic (in that any denunciation of that which Scripture allows sets forth an inconsistent Biblical witness).

My approach to the issue before us involves three presuppositions: (1) the Bible is the inerrant Word of God; (2) therefore, the Bible is the determinative and binding standard for all ethical inquiry; and (3) the Bible condemns all forms of alcohol abuse and dependence. The moderationist viewpoint in no way compromises any of these three fundamental commitments. Continue reading “Does Scripture Permit Us to Drink Alcoholic Beverages?”

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How do Christians suffer?

In worship this morning my elder posed a fascinating question; a question that is easily answered, but little thought of: Would you like to be like Jesus? Certainly one would reply without hesitation that this question must be answered affirmatively. However, we never stop to consider the path that Jesus chose. If we are to subscribe to a Biblical worldview then we must embrace the life of Christ. Christ’s mission was to suffer in a unique way. In fact, we read the text to say that Christ chose a path of suffering. This reality is portrayed in several passages such as Acts 14:22, Galatians 3:17, Philippians 3:10, Romans 8:19 and so on. The point of these passages is to pose the life of belief as a life of struggles. But at this point it is important to understand that the sufferings of our Lord are not to be compared to the suffering of His people. Though persecution, mockery, and wordly abuse may be part of our earthly ministry, it may not be. It is essential that we realize as Christ’s followers that suffering per se is not defined merely as a form of torture as the kind experienced in war camps, rather to suffer also entails familial animosity (as in mother being against daughter), a spiritual battle with sin, a struggle to excel in all of life for the glory of God though the whole world finds themselves pleased with mediocrity.

The form of suffering endured by our Lord was unique. It was once and for all, as the writer of Hebrews puts it. Though He was persecuted, abandoned, and condemned on our behalf, the suffering we are called to endure is a different calling or as Paul puts it a “gift from God” (Phil.1:29). It is a suffering that pales in comparison to our Lord’s, but it is a form of suffering nevertheless. The God-man had to dress himself in human flesh and suffer so that our suffering would not be as His.

First century ascetic theology taught that only martyrdom would be the ultimate form of suffering. According to some teachers in the early church, martyrdom was the way to free the body in order to truly be like Christ. We dare not err as they did. We dare not suffer as our Lord for His suffering was a holy suffering. Our suffering is a life of self-denial that places others before ourselves, that loves enemies, and that hates the misery of our sins. I guess the answer to that question is not as easy when it becomes practical, is it?

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Sabbath Sermon: Mark 7

This morning at St. Paul’s Presbyterian, Rev. Mike Malone continued his series on Mark 7. Today he suggested that we look at Fallujah as a metaphor for our internal conflicts. We  shift our attention to our own lives and realize that we are always inclined to inflict pain on others. Just as the internal conflicts in Fallujah, we have our internal conflicts as well.
The question asked is, “Does change come from the outside in or inside out?” According to Mike Malone the gospel of Mark chapter 7 serves as a mirror to our lives. In verses 1-8 it starts at the surface of hypocrisy. It exposes the Distortion of the Law. The Pharisees sought moral reform in the nation. They wanted to apply the law. They sought to emulate the practices of the holy men in the Old Covenant. At first it began as a noble goal, but soon they began to abuse the law of God by redefining the law by imposing their own interpretation. Their purpose was to use their “version” of the law to exalt their lifestyle and further exalt themselves.

In verses 9-13, there is a Disregard for the Law leading to disobedience. The Scribes and Pharisees betrayed the commands of God for their own tradition. Finally, in verses 14-23 there is a Depth of the Corruption of their own hearts. The application of this penetrating text is that the defilement is in the heart; it is internal. It is what comes out that defiles the heart.

There are at least 2 measures to be taken in this text that directly applies. First, we must stare at Mark 7 right in the face. We must face the truth about our needs. We are desperate beings who are constantly in need of grace and mercy. Our hearts are troubled. Secondly, we must recognize that only Jesus can heal us. We are told to seek Jesus as the only One who can deal with our sins. We heal this virus by relentless confession and consistent trust in Christ.

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Reflections On Developing A Spiritual Pattern

In a time when discipline is pushed aside due to pragmatism, spiritual theology is pushed aside due to evangelical lethargy. It is a daunting task to set spiritual goals when they may be in a near future altered by our schedules, children, and completing the list, we have our fallenness, which only directs our circumstances away from spirituality.

The Christian life is less than appealing when we consider that the usual outcome of spirituality may be the ever powerful attack of evil forces (Satan) on the godly. Similar to Lewis’ works on spirituality, the Evil One never ceases to attack the godly. It appears that the better prepared a Christian is to face temptations, the more intense is the bombardment. On the other hand, Spiritual Theology by Simon Chan has significantly helped me to wrestle with these tensions. Digesting this work has encouraged me with a list of viable options to enhance my experience and to harmonize the struggles with the exhilarating moments of joy in my Christian life.

It is my desire to pursue goals that are realistic rather than forceful. Chan writes similarly when he speaks of those who in the beginning found contentment with their new goals, but with time found them to be overwhelming and abandoned the practice altogether.

Another difficulty in establishing a rule of life is that as Chan puts it, “embracing the rule of life means allowing our lives to be reconstituted by this new pattern” (pg.150). There are severe implications to a new pattern of living. Nevertheless, embracing a simple life is an art by which with proper exercising life will resemble more and more the image of Christ. In thinking about these profound issues I have sought aid in the idea of submission to Christ. In submission there is comfort in knowing that my errors in this process will only lead me to depend even more on Christ.

Regarding a plan for developing a spiritual life I have considered a similar pattern to what Chan offers:

I. A period of heart preparation seems necessary. This I call the “cleansing process” which I liken to the washings of the priests before they entered the tabernacle.

II. After cleansing, I have chosen to continue my annual reading of the Scriptures rather than the one or two chapters divorced from its redemptive history. Sometimes during this year I may choose to read a book with a devotional nature such as Jerry Bridges or John Piper. I prefer to call this transition “Spiritual Nourishment.”

III. Further, I have set a time for short meditation on the spiritual significance of what was read and what may be its direct application to my life. This is called “Holy Reflection.”

IV. Then, a time of prayer which would follow common liturgy. A) Praise/Adoration, B) Thanksgiving, C) Petition, D) Praying for consistency in my devotional life. This is entitled: “Holy Conversation.” This is a genuine interaction with  God.

V. Finally, singing should be the “Response of Gratitude.” This could be a hymn or a Psalm that expresses my present sentiments. It may be about an attribute of God or the regular Christian experience.

This seems to be an attainable pattern of life. It should take approximately 20-25 minutes. By God’s grace with proficiency it may increase. In time I pray it may become as natural as my academic pursuits or my daily interactions with my wife.

This is the most profound and substantial foundation for my new rule (pattern) of life. Therefore, it seems only logical that all other forms of spiritualities should be a compliment to this rather than an additional exercise. For example, one way of implementing another idea to this foundation is found in the common theological area of general revelation. Perhaps my devotional time would be enhanced in content if it were done in the context of nature. Whether in the woods or near a lake (which I have access) or on a location where my eyes could visibly engage the mountains and valleys. All these experiences will accentuate and heighten the spiritual capacity to adorn my soul with God’s aroma and presence.

A final observation regards the remainder activities of the day. It is a fact that when the business of my academic life begins I quickly lose sight or even forget the experience I have had. One way to eliminate this difficulty is to reserve the spiritual devotion to the end of the day. However, this does not seem like a possible alternative since I function better in the early part of the day. In order to help in this dilemma I have proposed a few ideas used primarily by early saints. These ideas will solidify Paul’s command to pray without ceasing. Chan calls these “ejaculatory prayers.” These are prayers that can be uttered or consciously thought about throughout the day. To make this practice vivid I have committed to read and memorize certain portions of the Book of Common Prayer which I have found to be an invaluable treasure.

It is my prayer that this new rule of life may be light rather a legalistic burden. I have hope that in God’s grace He may find mercy on me, a sinner, and permit me to enjoy the richness of the Christian faith.

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Developing a Spiritual Pattern

The more we approach the topic of spirituality the farther we seem to grasp it. This is the essence of a genuine form of sanctification: to increase in complexity. I have found this to be the case in pursuing spirituality in my devotional life. Human existence, as we all know, can be a hindrance in itself, since our lives are remarkably connected with the mandates of our day to day. However, a biblical spirituality will teach us to use our daily hindrances to our advantage. It is a simple task to set rules and regulations to govern our lives. But as some of us have already experienced, this leads only to legalism. We must be cautious of this when we consider a biblical form of spirituality. In this journey we will be constantly struggling with this tension as we develop a rule of life.

In the next few days I will give a sample of what I mean by a rule of life or a spiritual pattern. This will be only an example of how to build a proper system. Of course, there is much liberty in this!
Recommended reading: Spiritual Theology by Simon Chan

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Calvin: “Man is an idol factory”

Calvin’s comment in regard to the main tendency of the human heart is not only a reality but an evangelistic need. The sinner is in as much need to hear about sin as he is about Christ. The call of the gospel is to turn away from idolatry to the living Christ. Dr. Steve Childers comments on this gospel invitation when he states that the “gospel is directly linked to the first two commandments.” By that he means that our sin is worshipping other gods and making to ourselves graven images in the form of personal passions. One may find pleasure in adultery, but what is really taking place is that adultery has become a temporary idol or at times a permanent one. All sin is an issue of the heart and it is the heart that needs to be turned. As Luther has stated in his 95 theses, “Repentance is part of the daily life of a Christian (paraphrase of theses one).” In repentance we find restoration and turn once again our gaze upon the true God and Savior of our lives.

A particular insight I have acquired in my studies of evangelism, is that in a sense, sins are inherently polytheistic. That is, when we sin we all serve and worship many gods. We serve the god of lust, the god of pride, the god of reputation, ad infinitum. This reality would make even the largest syncretistic religion in the world (Hinduism) envious of such an accumulation of gods. The beauty of the gospel is that God is seeking to bring His people to once again put their trust in the monotheistic faith of Abraham. However, turning from idols and gods has become an ineffable homily in modern evangelicalism; rather we are told that these are vices or habits. Don’t you think the gods are pleased to hear that? If we do not treat these matters as what they really are then I see sin’s domineering power becoming another source of doubt and endless despair in the lives of Christians. Christ is the only solution to the billions of alternatives. He alone can deliver us from sin’s dominion. Our Lord is as supremely interested in the rescuing of our sins today as He was when He delivered us from the penalty of sin.