Communion Meditation: The Table as Pentecostal Meal

Brothers and Sisters, This Supper is a Trinitarian event. Here at this table, the Father who is kind to His children offers us the living Bread of His Son, and He does that through the Spirit. Jesus has ascended into heaven, and is no longer with us in the flesh. But He is with us, both here at this table, and elsewhere, through the power of the Spirit, as the Lord who is Spirit.^[1]The Lord’s Table is a Pentecostal meal. Even in Acts 2, we see that the disciples are breaking bread together. Food brings people together. This feast is a unifying feast. We come to eat and drink as one people united in mind and in mission. The Spirit of God says, “Come.”

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[1] Leithart

Graduation Homily to the Trinitas Class of 2012

The Lord be with you.

For those of us who follow the Church Calendar, we are approaching Pentecost Sunday. How appropriate to exhort you in a time when much of the ecclesiastical world is preparing to celebrate the divine fire poured out by God upon his Church. Pentecost is God empowering an infant Church to grow up in wisdom and maturity. Pentecost is the magnum opus of divine assistance. And you—especially at this crucial stage in your life—are embarking on a similar journey. You are to pursue maturity and wisdom. In many ways, you are infants in your life experience. Yet, you have been given a titanic head-start in your preparation. You have been equipped to see the world through new eyes, to consider ideas and to weigh them by the Word of the Lord, to analyze books, to place truth far above all things, and to consider your Creator in the days of your youth.

You have been protected by fathers and mothers who have given a great deal of time to ensure that you succeed in this endeavor. By God’s grace, you have learned the virtue of gratitude; you have learned that isolationism is the virtue of the devil, and that only a healthy community can provide the type of environment to carry you through life faithfully.

Again, by God’s grace, you have realized what C.S. Lewis so simply observed:

“God cannot give us a happiness and peace apart from Himself, because it is not there. There is no such thing.”

So you have come this far by the grace of God; but now what? What can you expect? How are you going to be defined now that you are no longer a student at Trinitas? What kind of people will you be?

Hebrews 12 gives us a simple outline of what you are to embody as you leave this great school.

First, you are called to be fearless. You are not a part of a creation that thrives on fear. Hebrews says that the Old Creation was so filled with fear that even Moses trembled. [At Sinai, there were] the sounds of musical instruments, darkness, a tempest, and the voice of God himself, terrifying to the listeners. But you have not been given a spirit of fear, but of power, and of love, and of self-control. So, graduates: be fearless. Be fearless of narratives that hate God. Be fearless of them because the framers of these narratives had to sit on God’s lap before they could argue against His existence.

Be fearless of this world. This world is God’s, and it is filled with his glory. Be fearless of the world by avoiding worldliness, youthful lusts, and ungodliness. Be fearless, and do not tremble at the latest philosophies –for  they will all pass away– and you will be left standing at the end of the day. Though you may be physically and emotionally scarred by the assaults of the ungodly, your name will be added to those who have quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, and put foreign armies to flight. Be fearless of all things, but fear God –fear him with a holy passion, because in the fear of Him is the wisdom to be fearless in this world.

Secondly, you are called to holy submission. Hebrews says that you are not to refuse him who is speaking. Jesus is the architect of your faith. He is the one who speaks your orders. He is the captain of  the Christian army, the host of this grandiose gathering, which includes innumerable angels, the elect in heaven, and even God himself.

From the fearful nature of the Old Creation where darkness reigned, you are now members of a New Creation where the brightness of Jesus permeates everything. The First Creation was shaken and it crumbled. The New Creation, under Jesus Christ, cannot be shaken. She has been ordered to act in utter submission to Her Lord.

So, too, you must always submit. And in this submission you are called to die. The more you submit, the more you die that death. The less you submit, the greater the misery of life. Submission to your calling as a Christ-follower is the antithesis of worldly education. True education, godly education—which you have received here at Trinitas—and which you will continue to follow from now on, is training for death. Bonhoeffer said that “Jesus Christ and his call are necessarily our death as well as our life.” Your calling is to be a part of this innumerable mass of martyrs, angels, forefathers, and all those who have gone before us, to enter in and to accept with honor the call to die to your longings and passions, and to submit to the One who makes all our longings and passions worthwhile. Rosenstock-Huessy once said: “The martyr does not obtain the victory personally, but his group, his successors, win in the long run.” So, live for future victory.

Finally, Hebrews tells us to live in perpetual worship. And this is crucial. Even if you do not get the first two points, do not forget this last exhortation. Hebrews 12 concludes with these words:

“Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.”

What kind of legacy will you leave this world when you are long gone? What kind of legacy will you leave your children, grandchildren, great-grandchildren, your wife, your husband, your friends, your neighbors? Your intellectual genius will long be forgotten. Your rhetorical abilities to prove X over Y will be forgotten. If you are united to Christ, then at the end of your life, only one question will truly matter: “Have I lived each part of my life in perpetual worship?”  How will you answer this question?  How will you leave a legacy that is substantive, meaningful, tangible, and spiritual for your offspring? You can carry your intellect with you until death. You can carry your wealth with you until death. But if these things are divorced from a life of perpetual worship at work, at home, in playing, in reading, in intellectualizing, in philosophizing, and most importantly, in the context of the Church, I say this with all seriousness: “Your life will be a waste.” Let us offer to God acceptable worship, because He is the consuming fire, the consuming Pentecost. And only in Him do we move, and breathe, and have our being. Graduates: Be fearless of what may come. Engage it using all the ammunition you have received. Be submissive to Jesus Christ. Honor him with your heart, mind, soul, and strength. And finally, worship well, so that the One who is a consuming fire may grant you the status of “Good and Faithful Servant.” Congratulations on your accomplishment. Live well to the glory of God.

In The Name of the Father, Son, and Holy Spirit. Amen.

Exhortation: A Rushing Wind

The Pentecost Season begins today. We start this season with a new salutation, a new confession of sin, and a new fire. The redness of our congregation is reflective of that. In case someone asks with great curiosity why we celebrate Pentecost, you tell them that it is the one time of the year when Reformational people can say they are Pentecostal. But more than that, of course, it is the first Sunday of 28 Pentecost Sundays to come. 28 Sundays to see God working through redemptive history in the liturgy and the text, through the Church to prevail against evil; to crush the attacks of the enemies of God, and to refresh His body with the Holy Spirit. It is the second part of the Church Calendar where we see the acts of an infant Church changing the world through the kingdom proclamation.

As Saint Chrysostom wrote, “But when Jesus ascended on high, the spirit descended from on high “like a rush of a mighty wind.” Through this it is made clear that nothing will be able to stand against them and they will blow away all adversaries like a heap of dust.”

Let it be so. Let us prepare ourselves for the mighty rushing Spirit to work in our midst and cause us to worship the Ascended Christ.

Prayer: Father in heaven, fifty days have celebrated the fullness of the mystery of your revealed love. See your people gather in prayer, open to receive the Spirit’s flame. May it come to rest in our hearts and disperse the divisions of word and tongue. With one voice and one song may we praise your name in joy and thanksgiving. Grant this through Christ our Lord. Amen.

How Can I Love the Church?

This type of wisdom from parishioners makes pastors rejoice. Tolle Lege! Please take the time and read this entire piece.

1) Read the Word: Our minds are renewed by the reading of His Word, and that renewal includes transforming those selfish concerns that often keep us from loving His people. It also arms us with discernment to know theological truth and error. When you drink up His Word, those truths overflow and bless those around you.

2) Deal with offenses or let them go: Love covers a multitude of sins and love speaks the truth. Choose one. To ignore either is to open the door wide open to conflict and bitterness. You might as well roll out the red carpet and say, “Come on in!”

3) Be thankful and make a note of it: Thankful people have their eyes fixed on the goodness of the LORD which leaves them much less time to magnify the faults of the saints or petty offenses. Write those praises down, including what you appreciate about those with whom you worship.

4) Treasure your Pastor: Treasuring leaves no time for roasting. Consider your pastor’s responsibilities, what he gives to your church each week, how he practically loves the body, the sacrifices he makes. Consider the conflict you are spared as a church body because you have a godly shepherd. Let him know how much you appreciate him, in word or on paper.

Creation is Re-Created

Chittister writes:

But only here in this time, between the bursting of the Holy Spirit, does the full awareness of what it is to live in Christ, with Christ, and through Christ finally dawn. Indeed, these first Christians were the first citizens of the new creation. Now began the breaking open of the future. Now the human community sees life lived as it is meant to be. Now creation is re-created.

{The Liturgical Year, 173}

Peter Leithart, Orthodoxy, Catholicism, and One Table

Peter Leithart uses his titanic biblical knowledge to respond to respond to critics of his earlier article I am too catholic to be Catholic. Leithart concludes:

Are we in a “Josiah moment” when the divided church can finally share a single feast?  I believe there are signs that it is such a moment.  If it is, then the agenda for every branch of the church is the double agenda of Josiah: Remove the idols, whatever they are, tear down the high places, and join with all brothers and sisters at the one table of the one Lord.

What is Pentecost?

Many Christians know little about the Church Calendar, which means that many evangelicals will  treat this Sunday like any other day. This Sunday marks the beginning of the Ordinary Season (not in the mundane or common sense, but the term comes from the word “ordinal,” which probably means “counted time”). This season is composed of 23-28 Sundays, and it fleshes out the mission of the Church. To put it simply, Pentecost is the out-working of the mission of Jesus through his people.

Some pastors–myself included–usually take these few months to focus on passages and topics pertaining to the specific life of the Church, and how the Church can be more faithful and active in the affairs of the world. Pentecost Season is the emphasis on the unleashing of the Spirit’s work and power through the Bride of Jesus Christ, the Church.

Liturgically, many congregations wear red as a symbol of the fiery-Spirit that befell the Church. The Season brings with it a renewed emphasis on the Church as the central institution to the fulfillment of God’s plans in history. As such, it brings out the practical nature of Christian theology. Joan Chittister defines Pentecost as “the period of unmitigated joy, of total immersion in the implications of what it means to be a Christian, to live a Christian life” (The Liturgical Year, 171).

Pentecost as Spirit-Work

There is a tremendous Spiritlessness in Reformed teaching and worship today. Pentecost exhorts us to be spiritual (Spirit-led) while emphasizing the titanic involvement of the Third Person of the Trinity in beautifying the world to reflect the glory of the Father and the Son.

Calvin was known as the “Theologian of the Spirit.” This is hardly manifested in many of his followers who tend to flee from the implications of a Spirit-led anything, choosing a mental overdose of theological categories. However, the Spirit is crucial to the forming and re-forming of any environment. It communicates our thoughts, emotions, and prayers to our Meditator. The Third Person of the Trinity emotionalizes and intercedes on our behalf in the midst of our ignorance (Rom. 8:26-30).

Further, the Spirit draws individuals (John 6:44) to enter into one baptized community of faith. The Spirit, in the words of James Jordan, is the “divine match-maker.” He brings isolated individuals into a Pentecostalized body, a body that has many parts, but one Head.

So, let us embrace this Season! Let us join this cosmic Pentecostal movement and embrace the mission of the One, Holy, Catholic, and Apostolic Church.

The Rushing Wind

“But when Jesus ascended on high, the spirit descended from on high “like a rush of a mighty wind.” Through this it is made clear that nothing will be able to stand against them and they will blow away all adversaries like a heap of dust.”

–Saint Chrysostom

Thinking About the Resurrection

In his Raised with Christ, Warnock offers several autobiographical observations about his own renewed appreciation for the Resurrection. In chapter eight–upon studying the apostles’ preaching in Acts–he discovers various ways in which the Resurrection applied. Then he adds:

But prior to that study I had definitely spent more time thinking about hat Jesus’ death had achieved. While his resurrection was in the back of my mind, I was inclined to simply feel glad that Jesus was no longer dead, rather than giving much thought to how the resurrection might impact me personally (103).

One of the helpful features of this book is the admonition to think of death and resurrection as part of the same coin, and to treat the apostolic use of one as an affirmation of the other.

Peter Leithart, Roman Catholicism, and Eastern Orthodoxy

Leithart’s excellent article is making its way around the internet. The most salient part of his piece is this:

I agree with the standard Protestant objections to Catholicism and Orthodoxy: Certain Catholic teachings and practices obscure the free grace of God in Jesus Christ; prayers through Mary and the saints are not encouraged or permitted by Scripture, and they distract from the one Mediator, Jesus; I do not accept the Papal claims of Vatican I; I believe iconodules violate the second commandment by engaging in liturgical idolatry; venerating the Host is also liturgical idolatry; in both Catholicism and Orthodoxy, tradition muzzles the word of God.  I’m encouraged by many of the developments in Catholicism before and since Vatican II, but Vatican II created issues of its own (cf. the treatment of Islam in Lumen Gentium).

I agree with those objections, but those are not the primary driving reasons that keep me Protestant.  I have strong objections to some brands of Protestantism, after all.  My Protestantism – better, reformed catholicity – is not fundamentally anti-.  It’s pro-, pro-church, pro-ecumenism, pro-unity, pro-One Body of the One Lord.  It’s not that I’m too anti-Catholic to be Catholic.  I’m too catholic to be Catholic.

Guarding Children in a Sexualized Culture

Sam Black offers some sound advice on protecting our children from the dangers of a sexualized culture. Here are ten practices:

1. Set clear rules for how the Internet and technology may be used in your home. That will vary based on the age of family members and the personal beliefs of parents. Remember the goal is to teach kids how to use the Internet wisely, not to simply put up barriers. Teaching them now will prepare them for when they are older.
2. Become knowledgeable. Parents need to put effort into learning about websites and how the Internet is used. Internet Accountability reports from Covenant Eyes can help parents keep up with their kids. After all, a new website is launched every second.
3. Many sites and social media require usernames and passwords. A parent should know all password information, including that for e-mail, social networking, chat, etc. And parents should log in and review these accounts on at least a weekly basis. Being your child’s friend on Facebook is not enough as social networking sites allow the user to hide interactions.
4. Many sites are interactive and allow kids to personalize the web content. Work with your child to create online nicknames that don’t give away personal information, such as a real name, date of birth, or address.
5. Everyone in the household, including adults, should serve as good role models.
6. Kids should never share personal information, such as their real names, their phone number, address, or school name, etc., with someone they meet online. And tell your kids to never agree to meet someone they met online.
7. Video chat should only be allowed when accompanied by a parent.
8. Monitoring and good conversations will also help you know if your child is engaging in or the victim of cyberbullying.
9. Out of the box, many smartphones and handheld devices are nearly devoid of parental controls. Learn the facts about how to monitor smartphones and handheld devices.
10. Spam can be a source of pornography and scams. Tell teens not to give out their e-mail address or respond to junk mail.

{Read the entire article}

Drowning does not look like Drowning

Here is an excellent article every parent should be familiar with as we enter into the pool/beach season.

Welfare Explained

This is not for the weak of spirit. There is some language, and the logic may kill you. Comments?

The Symbolism of Revelation: Study # 5

Memorial Service for Chuck Colson: Dr.Timothy George

I had the great joy of meeting Dr. George in a presbytery meeting some months ago. A close friend of Chuck Colson, Dr. George delivered this moving homily.

Ascension Sunday: Singing in the Reign, Luke 24:44-53

People of God, we are taking a short hiatus from our I Corinthians 15 study to concentrate on a few significant markers in our Church Calendar. This day we are going to delve into the Ascension of Jesus Christ.

I—like so many of you—did not grow up in a Church that had a Church Calendar. And I remember always wondering why was there no emphasis on the Resurrection or the Ascension or the Trinity. It was a great relief to me to realize that the Church did emphasize these truths continually, and every year.

One of the great advantages of following the liturgical calendar is that your life becomes centered on Jesus Christ. Your entire year is surrounded by the events that define us as a people. Our children will never have to wonder what the gospel is because they will hear it and see it week by week, year after year.

But another significant point about the Church Calendar is that it explains the mission of the Church. The Pentecost Season, which begins next week, celebrates the pouring out of the Spirit of God upon an infant church in the first century, but then we see this infant Church growing up into maturity and wisdom. This liturgical model is precisely what we see in Luke’s account this morning. We see today the Ascension of our Lord–when Jesus sits at the right hand of the Father. That’s the first part of the story. The other half of the story continues in Acts where we see the beginning of the Church’s labor in proclaiming the gospel of Christ and conquering the world through the power of resurrection. So, if someone were to ask: “What is this Church Calendar about?” You could say that the Calendar has two parts: First, Our calendar begins with the expectation of the birth of our Lord to His going up as the ascended and ruling King. Today, we conclude part one of the Church Calendar. The Second Part of the Church Calendar focuses on the mission of the Church from Pentecost to the gospel of Jesus spreading throughout all the nations of the earth.[1] We are going to inaugurate this season next Sunday when we all wear red to symbolize that God has poured his holy fire upon us, and made us equipped to proclaim his kingdom to the world.

Liturgically, Ascension is a joyous event. It is a continuation of what started at the Resurrection. In fact, we are called to be defined by this joy.

Alexander Schmemann once wrote:

“The Church was victorious over the world through joy…and she will lose the world when she loses its joy… Of all accusations against Christians, the most terrible one was uttered by Nietzsche when he said that Christians had no joy.”[2]

Communion Meditation: The Comfort of the Ascended God/Man

There is great comfort in knowing that Jesus is and always will remain a human being. He did not throw off his humanity when he ascended into heaven. He intercedes for us at the right hand of the Father. He continues to provide for us by his spirit. He does this even as we eat and drink together. He is forever faithful to his covenant promises. He will never leave us, and part of this never-forsaking-his-own means always providing for his people through his means.

Those united to Christ are called to partake of his heavenly gifts. Come, and taste the goodness of the ascended God/man at his table.

Exhortation: The Humanity of the Ascension

Where is Jesus now? The Ascension answers that question. We know that Jesus is at the right hand of the Father. He is ruling and reigning from his heavenly throne. He has given the Father the kingdom, and now he is preserving, progressing, and perfecting his kingdom. He is bringing all things under subjection.

We know that when he was raised from the dead, Jesus was raised bodily. But gnostic thinking would like us to assume that since Jesus is in heaven now he longer needs a physical body. But the same Father who raised Jesus physically, also has his Son sitting beside him in a physical body.  As one author observed:

Jesus has gone before us in a way we may follow through the Holy Spirit whom he has sent, because the way is in his flesh, in his humanity.[1]

Our Lord is in his incarnation body at the right hand of the Father. This has all sorts of implications for us in worship. We are worshipping a God/Man; one who descended in human flesh and who ascended in human flesh. He is not a disembodied spirit. He is truly God and truly man.

As we come into worship, remember that you are worshiping the One who understands your needs, because he has a body just like you; he understands your joy because he has a body just like you. And so he calls us to worship him in spirit, but also with our bodies. So, let us spiritually and physically ascend to the heavenly city.

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[1] Gerrit Dawson, see http://apologus.wordpress.com/2012/05/16/ascension-and-jesus-humanity/

Trinity Talk Interview with Jamie Soles

Here is our interview with Christian singer and a dear friend, Jamie Soles.

Ascension Day means Jesus is Lord

Fellow CREC pastor, Steve Wilkins, offers a good summary of Ascension Day.

Why Do I Wear a Clerical Collar?

I have been wanting to write a history of this for some time, but Pastor LeCroy has provided a short history of the wearing of clerical collars in the Presbyterian/Reformed tradition.

Rev. LeCroy observes:

When Reformed pastors would enter the pulpit, they would add what is known as a “preaching tab” or “neck band” to their clerical dress. This type of dress is nearly ubiquitous among 17^thand 18^thcentury Reformed pastors.

 

Liturgy, Life, and the South

Being a Protestant Calvinist in the high-church tradition is not an easy task in the deep south. Apart from the few scattered Anglicans and Lutherans around town, we are surrounded by a largely Baptistic culture. Within the Baptist stream, the word Church has all sorts of connotations. For some it is a place to discover your Potential; to others it is loyalty to missions (a noble task); to some it is the “old-time religion” of mom and pops. Some Baptist congregations are filled with life and casualness; lots of it. Others are known for their strong expository sermons. But rarely is a Baptist Church here in the south known for its robust liturgical expression. Liturgy –if understood–is highly offensive to the ears.

A friend told me recently of a visiting family who had to leave the service early because their little child was overwhelmed by the congregational participation in the service. There is nothing wrong with being overwhelmed by certain elements of the service, but again “what are we teaching to our congregation?” Are we making them replicas of 16th century worship with its passive congregants sitting back allowing the “experts” to do it all?

The problem with the liturgy to many in the south is that it demands engagement with the service. It is easier to be passive; to be a spectator; a un-involved member in a one-way conversation. But liturgy changes passivity. Liturgy is the antidote to one-way conversation. Liturgy is engaging, inviting, and challenging. Liturgy–faithful liturgy as opposed to dead liturgy–engages the mind and body. It is intellectually satisfying and emotionally fulfilling. This is all true because worship is warfare. Worshipers in warfare do not have a choice, but to participate in what is going on.

So, what is the solution to this dilemma? The solution is to strive for excellence, even with  negligible means and small congregations. Liturgical churches need to be examples of life and joy. The unfortunate reputation of liturgy makes it all the more difficult for pastors to engage this culture. Yet, I am hopeful. Because I have seen families transformed. I have seen little children growing up to be psalm-singers; little ones craving to sing next to daddy and mommy the songs Yahweh wrote. And I have also seen adults change. I have seen the effects of a liturgical life. I have seen Christ wrapped around the lives of families in their rising up and in their going down.

But liturgy is not the goal in and of itself. Liturgy is a means. Without Christ liturgy is meaningless. Liturgy is a holy labor. God is pleased with our thanksgiving, and He cherishes acceptable praise (Hebrews 12).

So, come. Let us worship and bow down, and kneel before the Lord, our Maker.

Ascension and Jesus’ Humanity

Matt O’Reilly directed my attention to a great new work by Gerrit Scott Dawson entitled Jesus Ascended: The Meaning of Christ’s Continuing Incarnation. In the work he describes Jesus’ continual humanity at the right hand of the Father:

“If he dropped the hypostatic union with humanity, then he dropped us, and we are left forsaken on this side of the great divide, unable to fulfill our purpose, find forgiveness and restored communion, or enact our mission” (6).

He elaborates on the continuation of Jesus’ incarnation:

“A human hand will grasp us as we make our way into heaven. We shall be greeted by a face – the face of Jesus - that has a form to recognize. The incarnation continues, and so we are included in the life of God. That is the essential meaning of the ascension. We are not left alone. Jesus has gone before us in a way we may follow through the Holy Spirit whom he has sent, because the way is in his flesh, in his humanity. Jesus is himself that new and living way. The fully human one has gone within the veil in our name and even in our skin. United to him by the Spirit, to the one who remains united to us, we may follow where he has gone” (7).”

This Sunday, our congregation, together with many others in the world, will celebrate the Ascension. The Ascension is not just another event in the life of Jesus, but the fundamental declaration that all authority in heaven and earth has been given to the God/Man who sits at the right hand of the Father.

Ascension Sunday, Brief Thoughts

The Church celebrates the Ascension of our Lord this Thursday. Since most churches are not able to have Thursday services, traditionally many of them celebrate Ascension on Sunday.

The Ascension of Jesus is barely mentioned in the evangelical vocabulary. However, it is biblically necessary to establish the eternal reign of Jesus over earth and heaven. In fact, the Ascension is to be viewed through the eyes of vindication. Though the Resurrection unlocks the events of history, the Ascension begins to put victory in concrete terms. The Great Commission is only relevant because of the Ascension. Without the Ascension the call to baptize and disciple would be meaningless. It is on the basis of Jesus’ right-hand seat next to the Father, that we–image-bearers–can de-throne rulers through the power and authority of our Great Ruler, Jesus Christ.

The Ascension then is a joyful event, because it is the genesis of the Church’s triumph over the world. Further, it defines us as a people of glory and power. As Jesus is ascended, we too enter into his ascension glory. This glory charges us to embrace full joy. As Alexander Schmemann once wrote:

“The Church was victorious over the world through joy…and she will lose the world when she loses its joy… Of all accusations against Christians, the most terrible one was uttered by Nietzsche when he said that Christians had no joy.”[1]

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[1] Alexander Schmemann, For the Life of the World. Paraphrased

Movie Review: Standing Firm

Once in a while I will venture into the low-budget productions in the “Christian movie industry.” Standing Firm is such a movie. The movie details the life of a  father and a son after the death of their wife and mother. It takes us through the troubled story of David (Father), who after losing his wife becomes furious with God. In trying to work tirelessly to pay his bills, he becomes overwhelmed with life. In the midst of despair he finds God, and turns his life around.

The movie portrays his son (Steven) as the faithful Christian who tries desperately to aid his father. His tactics to introduce his father to Christ fail again and again. In the end, however,  the power of prayer joined with the testimony of his son lead the father to Christ, and consequently back to the Church.

The deceased wife lived a fruitful Christian life serving the Church and her family. It takes her death for David to see that his wife had a living relationship with Christ.  Looking back after conversion, he realized that everything  had worked for his own good.

Commentary:

Stories like these are hard to swallow. They strike you with the hidden slogan “Jesus fixes everything.” The reality, however, is that he does not fix everything. A living union with Christ can actually make your life rather complicated. You may begin to risk your life more than before; you may lose friends, and arouse the fury of unbelievers.

The constant sloganizing coupled with the horrendous music offended my ears. This is precisely the type of Christianity that lacks power. It is evangelicalism boiled down to a sinner’s prayer. It misses the grand picture of God’s redeeming work.

At the same time, it is to be commended for revealing that the Christian faith does have ethical consequences in the workplace. Further, it also stresses the necessity of being in the community of faith. It is there that one’s faith is strengthened and most clearly lived out.

Unfortunately, the Church–the brief images of it in the movie–were replete with a miniature gospel proclamation giving the distinct impression that the movie had evangelism as its main purpose. Though there is nothing distinctly wrong with that intention it fails to provide a picture of the faith that is both intellectually sustainable and desirable. The question the movie kept raising was “Why won’t he just accept Christ?” It implied a form of easy-believism of the worst kind. The role of Jesus as Lord did not come in, but a compartmentalized version was central to the storyline.

One concludes that the complaint of David’s co-worker “that his parents had shoved religion down his throat, and therefore he was not interested in David’s new found faith,” is essentially embedded in the entire presentation. The movie felt like religion was being shoved down, and swallowing it was no easy task.  It implied a programmatic model to Christianity that is rather harmful and not beneficial to non-Christians considering the claims of Christ.

I will continue to support these types of movies, because I believe in Christian art as a manifestation of God’s desire to restore culture. However, at the same time I find these attempts falling far short of the Gospel I love so dearly. There is a future for this industry, but it first needs a healthy theology in order to become acceptable. This is evangelicalism at its worst.

Christ is not annexed

My good friend, Toby Sumpter, writes concisely about the relationship between Christ and other means:

Jesus is not annexed by any of His gifts. He can and does meet His people in those places, but apart from the powerful working of the Spirit making a man new, the gifts of God are just a bunch of hay and dirt in the dark.

Why the young need more sleep than the old

And so I fell devoutly asleep and slept a long time, because young people seem to need sleep more than the old, who have already slept so much and are preparing to sleep for all eternity. -Umberto Eco, The Name of the Rose

I assume Eco views sleep here in the sense of resting in the divine presence.

Ken Meyers Interview with The Christian Post

According to Meyers, it is not “culture” that is the problem, but the culture in the church that is our greatest challenge. Christians have failed to live out their faith in the midst of culture and thus the Gospel has been,

…reduced to an abstract message of salvation that can be believed without having any necessary consequences for how we live. In contrast, the redemption announced in the Bible is clearly understood as restoring human thriving in creation.

“Salvation,” the former NPR reporter observes,

…is about God’s restoring our whole life, not just one invisible aspect of our being (our soul), but our life as lived out in the world in ways that are in keeping with how God made us. The goal of salvation is blessedness for us as human beings. In other words, we are saved so that our way of life can be fully in keeping with God’s ordering of reality.

Mercersburg Theology with Brad Littlejohn

Mercersburg Theology with Brad Littlejohn

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Nevin’s Distaste for Presbyterian Division

There is evidence that Nevin was driven to the deep study of history because he had inherited the department of church history at Western in 1837, but the study of history had also become a safe haven providing him solace at a time when the Presbyterian Church was falling apart.14 His obvious distaste for the rancor dividing Presbyterians into New and Old Schools frustrated him. Nevin was slightly right of center in the debate that ultimately split the Presbyterian Church. But he like Hodge sought reconciliation and when that seemed beyond sight he despaired.

{Mercersburg Project, Gen. Ed. Brad Littlejohn}