Tomorrow at Providence I will be preaching through one of the most famous texts in the New Testament Scriptures. The story in Luke 15 centers on the interaction of the father with his two sons. These interactions carry on not only a personal invitation to see a merciful God, but also a corporate picture of how God incorporates us into His covenant.
Should Reformed People Read N.T. Wright?
It doesn’t happen quite often, but once in a while when I recommend a book or a quote by N.T. Wright on facebook, I will receive a question that goes something like this:
“Do you approve of N.T. Wright? Do you think it’s fruitful to endorse N.T. Wright? Or don’t you know that N.T. denies Justification by faith alone?”
I addressed the first question on facebook and I thought I’d make it available here. My response goes like this:
I think the question ought to be more nuanced. In other words, humans and their ideas, especially new humans recreated by God, ought to be analyzed more carefully and charitably. As a pastor I recommend Wright to my parishioners with the same enthusiasm I would recommend C.S. Lewis, Schmemann, and Martin Luther. I have disagreements with all of them, but charity allows me to communicate with these great thinkers and gain from what they offer, while expressing sometimes strong disagreements on some of their contributions.
Yes, Reformed people, in fact, Christians of all stripes should read Professor Wright. His profound insights, his vision for a renewed humanity in Christ, his invaluable defense of the bodily resurrection of Jesus, and his commitment to the historical, Biblical Jesus make him one of the most gifted teachers and scholars of our time and The Jesus Seminar’s worst nightmare.
But what about justification? Shouldn’t we stand for the principal article of the Church? And by standing shouldn’t we reject anyone who denies it?
First, N.T. Wright has written and clarified many of his statements. He stated again and again that he does not deny justification by faith alone. I take him at his word. “But hasn’t he been unclear?” To those who think so, he will always be. To me and many others, I take his project to be fruitful, though not always agreeing. I find Kevin J. Vanhoozer’s humorous, but yet serious points on the Wright vs. Piper debate to be very helpful, and from what I hear from reliable sources, Wright agrees and finds Vanhoozer’s attempt to bridge the two paradigms extremely beneficial.
Secondly, the Reformation did not settle every issue. There are contemporary issues that still must be handled within our context. The Reformers did not exhaust the fullness of justification. There is indeed a robustly corporate view of justification that the Reformers–rightly preoccupied with Romish theological abuse–simply did not address explicitly in the 16th century. In this sense, Wright needs to be read and listened to attentively.
Thirdly, when one poses the question of whether we should eliminate such an author from our library because he is wrong on an issue, no matter how important the issue may be, he is betraying the charitable nature of the Christian vision and our personal libraries. Of course, he may choose to avoid Wright, and other authors who also had some skeptical theological presuppositions (like C.S. Lewis), however, his theological vision will be widely narrow and his ability to articulate a vision of the world will stop at the wardrobe, while we prefer to open it up and see Narnia in all its beauty.
Finally, the West’s over-emphasis on the individual is tragic. The individual matters, but Adam himself knew that the individual is not alone. Just as the Trinity is not alone, so too man needs to be a part of something greater. “Community” is not just a buzzword no matter how often hipster Christian groups use it. In its biblical sense, community is the essence of the Christian experience. Paul’s vision was highly ecclesiastical. The individual who divorces from the community loses his ability to be truly human. He breathes and eats as a human, but his breathing and eating desecrates God’s intention to incorporate him into a multitude. N.T. Wright offers immeasurable contributions on this subject.
Naturally, there is the possibility of over-emphasizing community, but that hardly seems to be the problem in our day. The reality is if you stress the community you get the individual, if you stress the individual you don’t get the community.
Should we read N.T. Wright? Yes. Read him often with the eyes of discernment. But again, discernment is the Christian’s best friend in any human activity.
Lent, Ligon Duncan, and Legalism
Collin Hansen wrote an article for the Gospel Coalition entitled Should You Cancel Good Friday? which has brought to the attention of many a conversation they have never had before. What is Lent? Why celebrate it?
As a committed Protestant, I am committed to the Church Calendar, not because I want to be a slave to it, but because I am aware of its inevitability. We all follow some calendar. The question is which calendar? I ask that question because Protestantism is grounded in a Trinitarian view of the world. In its best expression it does not isolate ideas; it brings ideas together to form a coherent system.
I suggest that Lent is highly Trinitarian. As the Trinity is a communion of love, so Lent provides a means to express that love to one another in the community. Where sins are confronted and battled, there you find a vigorous Trinitarian community and vision. Lent is service to the community by giving us a season of determined battle against sin for the sake of our neighbors.
It offers a vision of history that undergirds the biblical history and that reflects the normal routines, liturgies, and rituals of human beings. Lent is a form of restructuring our lives. All Christians need a re-structuring of order in their own lives. All Christians need to re-balance and re-form areas where there is disproportionate indifference. We all undergo a Psalmic journey of lamentation and feasting. Lent draws us into this journey.
In essence, Lent reveals the God who suffers in the Person of Jesus Christ. God’s image-bearers are formed from the dust of a fallen Adam to the glorification of the risen Final Adam. To disconnect Lent from the Church Calendar is to disparage history.
It is true we live in the age of an ascended Lord, but this same Lord guides a Church that is still broken, suffering, and healing from brokenness and suffering again and again. The removal of Lent is to proclaim an over-realized eschatology.
It is true that Lent can be abused, and history teaches us that it has. But it is also true, as Luther so memorably stated, “the abuse of something is not an argument against its proper use.” So if Lent can be proven to be profitable, then is there a legitimate way to benefit from it without falling into some its former abuses. Protestant Christians are not bound by Romish structures of food or rituals. We use wisdom in forming healthy habits for a Church and individuals while not binding the Church or the individual to a particular habit.
Lent and Wilderness
Lent teaches us that Satan’s gifts are easy to master. They come with first grade instruction manuals. They are made to be mastered quickly and enjoyed rapidly (fornication, drugs, alcohol; various temptations). God’s gifts are a little harder to master. They require self-control and patience. They anticipate spiritual growth; they demand a kingly attitude to grasp kingly wisdom. God’s instructions mean you have to seek others in the community to understand them properly. You have to exercise and express a theology of patience built into a theology of blessings.
In the wilderness, a garden stripped of colors, fruit, and water, Jesus faced the devil again in a re-match. He knew well that temptation had a triumphant history of subtly winning arguments. Jesus wasted no time and rebuked temptation. just like He would do with the demons and the demonic-like religious teachers of the day.
We are not to sit in temptation’s classroom. God already said we are to flee it; to rebuke it with the only source of authority that is permanent and stamped with divine truth.
The Church finds herself in a wilderness scenario. She is stripped of her former glory. But she is destined to journey from glory to glory like her Lord and Master. As in Luke four, we need to sit in Yahweh’s school house. We need to be instructed by the two-edged sword that muzzles the Tempter and tells him to not come back again. He is not welcome and neither are his offers.
Lent offers us a 40 day class on temptations and the glories and rewards of resisting it.
But Why 40 Days?
Lent follows the temptations of Jesus in the wilderness. His fasting for 40 days speaks to the evil and the hardness of heart of the Israelites who succumbed to the Serpent’s whispers. So as the Church walks with Jesus from wilderness to Golgotha she re-lives the messianic journey. The 40 days are symbolic for that wilderness testing, and as a result it is chronologically set before the Great Paschal Feast, commonly referred to as Easter.
Should Lent be Observed?
Ligon Duncan and others in the Southern Presbyterian tradition argue that Lent has a history based on merit. Lent was a way to earn something. The Reformation fixed this soteriological error, and therefore Lent is no longer to be observed.
Duncan and others also go on to say that celebrating Easter and Christmas offer no such harm (he also believes that a National Holiday like Thanksgiving is also a uniquely American holiday to be celebrated). There is no doubt Easter and Christmas, and even Thanksgiving–to a lesser degree–offer wonderful benefits. But the question and the opening presupposition is that Lent is not biblical therefore it should not be practiced in the Church. If that is the case, then the question is not whether one day (or Season) is more beneficial than the other, but rather is it explicitly stated in the Bible or not? If the “explicit reference” argument is used, then Duncan will have to conclude that this is faulty reasoning.
I concur with Vance Freeman that “each of his (Duncan’s) reasons for not observing Lent are undercut by the observance of Christmas and Easter.” Mr. Freeman also concludes:
The biggest threat to Christianity today is not the church in Rome, or that Americans are prone to elevate traditional Christian rituals, like Lent, over discipleship. The biggest threat to the church is that our rituals are increasingly only secular ones. We are Americans before we are Christians. Super Bowl Sunday not only competes with the Lord’s Day, it dominants it. And when we relegate the Christian life to a mere facet of our American lives we fall into Moral Therapeutic Deism.
The formation of godly habits is the issue at hand. In other words, is there an adequate time of the year where the Church should have an explicit focus on the cross of Jesus and how that cross must shape our understanding of sin? Is there room for setting aside a season for a cruciform hermeneutic? I believe there is.
As Peter Leithart so ably summarizes:
Lent is a season for taking stock and cleaning house, a time of self-examination, confession and repentance. But we need to remind ourselves constantly what true repentance looks like. “Giving up” something for Lent is fine, but you keep Lent best by making war on all the evil habits and sinful desires that prevent you from running the race with patience.
If this is true, then Lent serves an enormously important role in the life of the Christian. Naturally, to quote Luther’s first thesis, “the Christian life is a life of daily repentance.” A faithful understanding of the Lord’s Service provides that for us weekly. However, an extended period where our sins are deeply brought to our attention by the preaching of the Word and prayer (and fasting) are regularly considered, practiced and meditated upon can provide great benefits for all Christians on each Lord’s Day and throughout the week.
The legalism concern is legitimate. We are all tempted to fall into this trap, but it does not have to be so. If we view Lent as a time to additionally focus our attention on mortifying our sins and killing those habits that so easily entangle us, we can then consider the cross in light of the resurrection, not apart from it. If we do so, Lent will become legalism’s greatest enemy and repentance’s best friend.
Lenten Sermon: Luke 13:31-35, The Mission and Tenderness of God (Audio)
Sermon Preached at Providence Church in Pensacola, Florida on February 24th, Lenten Season
31 At that very hour some Pharisees came and said to him, “Get away from here, for Herod wants to kill you.” 32 And he said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. 33 Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.’ 34 O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! 35 Behold, your house is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’”
George Grant on Piety and Activism
“Activism without deep spiritual resources inevitably draws from shallow wells that soon run dry–it cannot long be sustained. This it ceases to be active. Piety without a forthright cultural agenda inevitably capitulates to the prevailing pressures of the world–it cannot exist in a vaccum. Thus it ceases to be pious.” -George Grant, The Micah Mandate, xiii
Evening of Goodness, Truth, and Beauty at Trinitas Christian School
Dr. George Grant exhorted and encouraged us this evening to conquer the world. This remarkably titanic vision, he argued, is actually grounded in the prayer our Lord taught us: “Thy kingdom come on earth as it is in heaven.” We need to start believing this prayer.
Grant sprinkled his optimistic talk with particular moments of history where darkness reigned, but yet God–in His mercy–provided and prepared men to embrace the challenge and plant seeds that would bear much fruit long after their deaths.
Among many contributing factors to the grim state of our culture, Pastor Grant argued that a pessimistic view of the world is very much guilty for what is transpiring in our midst. If we expect darkness, then why should darkness not prevail?
Grant’s magnificent rhetorical gifts coupled with his pastoral concerns and passion for the Church, and his loyalty to recover a Christ-centered education inculcated in us a robust vision for the world and the profound need to think futurely.
History has taught us much, but the knowledge of history without the formation of a future vision for Christendom is not the way forward. By embracing those true historical heroes, we have an inheritance that causes us to pursue and desire a world where truth, goodness, and beauty prevail and where Christ is all in all.
Here is my opening prayer for the evening:
Almighty and Gracious God, Father of our Lord Jesus Christ, we give you thank for your tender mercies toward us.
We are grateful this evening for the labors of Trinitas Christian School in these last fourteen years; for their commitment to training men and women to know biblical truth, and also to apply that truth in all areas of life. With Abraham Kuyper we affirm that “there is not one square inch that Christ has not claimed as His own.” We are thankful that You are the writer and master of history; nothing happens outside Your sovereign control. And this is why we commit this time unto you, for you have fashioned our ears to hear wisdom and our bodies to live by wisdom.
We thank you that in education You are forming us to be better lovers of truth and protector of that sacred inheritance given to us by our forefathers. With Chesterton, we affirm that “the true soldier fights because he loves what is behind him.” May our environment be bathed with the grace to know that we are not fighting for a vain cause, but for the future of our children and the glory of the Kingdom of God.
We pray for Pastor George Grant; that he might give us a greater vision for truth in our city, and that his words might cultivate in us hearts to desire truth for ourselves and our children.
May the truth of Your Word, the Goodness of your hands, and the Beauty of your majesty be with us now and forever more, through Jesus Christ, the world’s only Redeemer. Amen.
Howard Hendricks,1924-2013
The famed professor of Dallas Theological Seminary, Dr. Howard Hendricks, died after serving at DTS for more than 60 years. You can hear his last sermon entitled the Ultimate Final.
Among his many publications, Wikipedia lists the following:
Books
- Say It with Love (1972) ISBN 0-88207-050-9
- Don’t Fake It, Say It with Love by Howard G. Hendricks (1972) ISBN 0-88207-050-9
- Elijah; Confrontation, Conflict, and Crisis (1972) ISBN 0-8024-2335-3
- Heaven Help the Home (1973, 2003) ISBN 0-89693-674-0
- Abraham an Unbelievable Believer (1978, Dallas Theological Seminary)
- Footprints : Walking through the Passages of Life (1981) ISBN 0-930014-55-3
- Taking a Stand: What God Can Do Through Ordinary You (1983) ISBN 0-88070-025-4
- Teaching to Change Lives (1987, 2003) ISBN 0-88070-969-3
- Husbands & Wives (1988) ISBN 0-89693-302-4
- Mastering Teaching (1991) ISBN 0-88070-440-3
- Living by the Book (1993, 2007) ISBN 0-8024-0816-8
- As Iron Sharpens Iron : Building Character in a Mentoring Relationship (1995, 1999) ISBN 0-8024-5631-6
- Standing Together : Impacting Your Generation (1995) ISBN 1-885305-31-1
- Values and Virtues: Two Thousand Classic Quotes, Awesome Thoughts, and Humorous Sayings (1997) ISBN 1-57673-086-7
- A Life of Integrity (1997, 2003, 2007)ISBN 1590523105
- The Christian Educator’s Handbook on Teaching (1998) ISBN 0-8010-2179-0
- Color outside the Lines : A Revolutionary Approach to Creative Leadership (1998, 2002) ISBN 0-8499-1365-9
- Great Preaching (1999, The Preaching Library)
Journal Articles
- “Reaping the Rewards of Senior Ministry.” Bibliotheca Sacra vol 157 is 628, 2000. 387-396.
- “Me, Myself, and My Tomorrows.” Bibliotheca Sacra vol 157 is 627, 2000. 259-270.
- “Rethinking Retirement.” Bibliotheca Sacra vol 157 is 626, 2000. 131-140.
- “The Other Side of the Mountain.” Bibliotheca Sacra vol 157 is 625, 2000. 3-14.
- “Lord, Change My Children’s Father.” Fundamentalist Journal vol 5 is 2, 1986. 51-52.
- “A Shirt for Timmy : Teaching Children to Pray.” Fundamentalist Journal vol 4 is 11, 1985. 53-54.
- “The Art of Family Living.” Fundamentalist Journal vol 3 is 9, 1984. 39-41.
- “Preparing Young People for Christian Marriage.” Bibliotheca Sacra vol 128 is , 1971. 245-262.
- “Review of ‘Leading a Church School.'” Christianity Today vol 13 is , 1969. 31-32.
Communion Meditation: God Has Made It Clear
The good news of the Kingdom is that Christ has conquered the devil. But how He conquered is the important part of this text. He conquered Satan not by arguing with temptation, but by rebuking temptation with God’s Word.
He did not allow the devil to set the rules for the game. The rules were set long ago. We are not to give the devil the privilege of interpreting what God has made so clear.
We come to this table this morning with the full assurance that Word and Sacrament are clear means of grace for us this morning. God gives us His word for our nourishment and He gives us Bread and Wine as eternal signs that no temptation is greater than that which we can bear, but God is faithful and just to provide us a way to escape it.
God’s House of Healing
Healing is a highly liturgical act. Jesus demonstrates this in a variety of ways, and we too ought to demonstrate it. The idea of cessationism does not do justice to the normative function of the New Creation Church. Cessationism implies a form of termination from those acts which I believe are actually accentuated for us in this age. As I have argued elsewhere, John Frame’s language of semi-cessationism (or what I call transformationism) is a much better term to describe this theological concept. There is no doubt in my mind that those gifts– particularly healing–had a distinct function. Jesus was exorcising Satan, sickness, and sin. This is a form of healing the nations from demonic oppression. The Kingdom of God was coming by force. But this healing now takes on an ecclesiastical shape. Healing is still healing. Satan, sickness, and sin are still exorcised, but through the body and through unique functions of the body. Jesus’ healing ministry takes on a new form in the midst of the holy assembly.
What Jesus does in Luke is a model for what the Church does in Acts and throughout. The mission of the Church is bound up in healing the nations. But she does this through different means. She does this by upholding and supporting institutions that cherish God’s justice, by nurturing her people from brokenness to health, and from mourning to joy. The Church is a healing place. In worship, God’s people are experiencing the healing power of forgiveness and the constant pain of that divine surgery performed by the piercing Word of the Lord.
Liturgy is a form of healing. As Rich Lusk observed: “Liturgy is the ultimate form of pastoral care and nurture.” Why is it crucial to be in Church and of the Church? Because it is there through the different liturgical experiences that the soul and body are nurtured. It is there where theological medicine is given and where healing is found.
The Church also does this outside of her gathered body. She ministers healing through deeds of mercy. She provides healing to the divorced and widow. She prepares meals and brings joy to the recovering mother after birth. She provides healing through encouragement and exhortation. In short, healing is a highly liturgical act. The Church continues what our Lord started. She does this through means, through oil (James 5), through Word and Sacrament, through rebuke and rejoicing. The Church is God’s house of healing.
The Voice of Yahweh
In the Psalm we are reciting this morning we will hear a lot about the voice of Yahweh. Psalm 29 says some spectacular things about what the voice of Yahweh accomplishes. It literally transforms the landscape of the desert, makes animals rejoice, and makes us cry out His glory.
The words of God change the world. When he speaks the world respond. We will consider Luke’s account this morning of the baptism of Jesus and we hear those precious words uttered in the the baptism of Jesus from God the Father: “This is my beloved Son in whom I am well pleased!” The words of Yahweh are repeated also in our baptisms. In baptism God is affirming his love for his sons and daughters and marking them with His name. We are recipients of the blessings of the voice of Yahweh over us.
But also we hear the voice of Yahweh in this worship service. He invites us with the call to worship and He dismisses us with His benediction. The voice of Yahweh changes our lives. The Psalmist concludes:
Yahweh gives strength to his people;
Yahweh blesses his people with peace.
And this is the purpose of Yahweh’s words: to give us all His peace. Let us then be changed as we hear His voice.
Prayer: May We reply to the voice of Yahweh with these words:
“Worthy is the Lamb who was slain,
to receive power and wealth and wisdom and might
and honor and glory and blessing!”
Receive our praise, O Gracious King Jesus Christ, for in your name we pray. Amen.