Showing posts with label Good Theology. Show all posts
Showing posts with label Good Theology. Show all posts
8/30/10
Seeing Jesus
In John 12, some Greeks have come to Jerusalem to celebrate the Passover. They approach Philip and tell him, "Sir, we would like to see Jesus." And ever since, God's people come together to hear the Word proclaimed, desiring to see Jesus. Sometimes we do. The bearer of the good news preaches mightily, beautifully, truthfully, passionately, so that we recognize our own unworthiness and our Savior's great worth. And we cry at the wonder of it all—that this perfect One—before time ever began—chose us to be His and established an elaborate plan to make us His own. We cry at our own unworthiness and His supreme worth, and we wonder how it could be that He could ever have an interest in us, never mind love us. And then our tears recede and we're filled with joy as we believe—again—that the good news is true: He does love us, has died for our sins, and has risen so that one day we can live with Him. We know in that moment that this is reality. The rest—from the bad economy and high taxes, to the failed carpool that leaves us wondering how our child will get to school, all the way down to the fact that we're cold in August in the out-of-control air conditioning and we have no sweater—fades away, and all we see is Jesus. And we think that this must be what heaven is like, in some way, the truth capturing our hearts and minds so that we focus on the one reality that truly matters—the beauty and glory of our Savior, Jesus Christ. And we wish that we could stay there and listen forever and marvel at it all—as we will in heaven.
At Puritan Reformed Theological Seminary's annual conference last weekend—The Beauty and Glory of Christ—the preachers showed us Jesus, again and again. It was beautiful. Get a sample of it here, with Iain D. Campbell's "He Is Altogether Lovely." Your response will be "hallelujah" (meaning "praise God"), which speaker Dr. James Grier explained to us on Saturday morning is the one word in the Bible that is a command that we fulfill just by saying it (think about that). I noticed that the rest of the addresses were available on SermonAudio.com as well. None will disappoint.
6/21/10
Meeting Jesus at the Feasts
"The New is in the Old concealed, the Old is in the New revealed." This little rhyme may be familiar to you (at least the concept should be) if you grew up in a Reformed church and attended catechism. It's reminding us that all of Scripture is one; there is not a huge division between the Old and New Testaments, with the New Testament suddenly being a radical departure from what has preceded it in the Old Testament. Rather, we understand that everything in the Old Testament points to Jesus (hence, it is concealed), and with the coming of Jesus and the fulfillment of prophecies, the meaning of the Old Testament is revealed in the New.
This is the premise for a wonderful new book that will be coming later this summer/early fall from Reformed Fellowship: Meeting Jesus at the Feasts by Dr. John Sittema. I've been spending my evenings since January editing this book for Reformed Fellowship, and it's been one of those great experiences where I learn something new every time I sit down to edit.
Dr. Sittema examines each of the seven Old Testament feasts--Passover, Feast of Unleavened Bread, Feast of Firstfruits, Pentecost, Feast of Trumpets, Day of Atonement, Feast of Tabernacles--as well as the Sabbath and the Year of Jubilee. He shows how each element of the celebration pointed the Old Testament people to Christ, revealing the gospel, and then shows how Jesus, in the New Testament, fulfills each of these celebrations, which served as types of him and the gospel. One fascinating concept I learned is that through the centuries, the Jews continued to celebrate the feasts that God had established, but they added in their own traditions and ceremonies.When Jesus comes, he condescends and observes and fulfills the feasts as they've come to be celebrated rather than as his Father originally instituted them.
That's just one of the intriguing concepts that struck me as I worked on this book. Here's an example of one of my favorites from the chapter on Passover. Sittema explains that one of the customs that developed through the centuries was the tradition of a lamb for the people. This was an actual lamb without blemish that was tied to a stake so that the people could come by and examine it, ensuring that this was, in fact, an animal without blemish. And how does this reflect Jesus' being our perfect Lamb?
This is the premise for a wonderful new book that will be coming later this summer/early fall from Reformed Fellowship: Meeting Jesus at the Feasts by Dr. John Sittema. I've been spending my evenings since January editing this book for Reformed Fellowship, and it's been one of those great experiences where I learn something new every time I sit down to edit.
Dr. Sittema examines each of the seven Old Testament feasts--Passover, Feast of Unleavened Bread, Feast of Firstfruits, Pentecost, Feast of Trumpets, Day of Atonement, Feast of Tabernacles--as well as the Sabbath and the Year of Jubilee. He shows how each element of the celebration pointed the Old Testament people to Christ, revealing the gospel, and then shows how Jesus, in the New Testament, fulfills each of these celebrations, which served as types of him and the gospel. One fascinating concept I learned is that through the centuries, the Jews continued to celebrate the feasts that God had established, but they added in their own traditions and ceremonies.When Jesus comes, he condescends and observes and fulfills the feasts as they've come to be celebrated rather than as his Father originally instituted them.
That's just one of the intriguing concepts that struck me as I worked on this book. Here's an example of one of my favorites from the chapter on Passover. Sittema explains that one of the customs that developed through the centuries was the tradition of a lamb for the people. This was an actual lamb without blemish that was tied to a stake so that the people could come by and examine it, ensuring that this was, in fact, an animal without blemish. And how does this reflect Jesus' being our perfect Lamb?
That [Jesus] died, and that his death was physically, psychologically, and spiritually horrific tells only part of the story. When he died completes the tale.
The timing of the day was rich with meaning. As noted earlier, the lamb for the people had been staked out at 9:00 a.m. At the same time that the high priest was tying off the frisky four-footed beast, Jesus was nailed to the cross on the other side of the wall before the eyes of the watching world. Later in the afternoon, at the traditional time for the slaughter of the “lamb for the people,” the high priest cut its throat, concluding the peace offering with the standard liturgical proclamation, “It is finished.” But, at the very same time, on the other side of the wall, Jesus, the priest presiding over his own sacrifice, also cried out, “It is finished!” and breathed his last (Mark 15:37; Matthew 27:45–50). Jesus did not merely keep the Feast of Passover. He took it over.
Sittema's content is compelling, and his skillful writing style, passion for his topic, and knowledge of the feasts enhance the reading experience. Meeting Jesus at the Feasts will give you a better understanding of the gospel and the relationship between the Old and New Testaments. If you're looking for something that will be thought provoking and edifying for a Bible study (each chapter ends with discussion questions), you'll enjoy this book. You can read the introduction to the book here. And I'll let you know when it's available!
3/23/09
The Great One in Three
Oh, the depth of the riches of the wisdom and knowledge of God!
How unsearchable his judgments, and his paths beyond tracing out!
Who has known the mind of the Lord?
Or who has been his counselor?
Who has ever given to God,
that God should repay him?
For from him and through him and to him are all things.
To him be the glory forever! Amen.
~Romans 11:33-36
Throughout history, Christians have had to defend themselves against the charge that they have three Gods in their worship of Father, Son, and Holy Spirit. Many creeds have been written to exposit a correct understanding of this beautiful doctrine, which often comes under attack and is frequently misunderstood and distorted.
Our pastor's catechism sermon yesterday afternoon (on Lord's Day 8--"Since there is but one God, why do you speak of three?") was an encouraging reminder of just how precious this biblical doctrine is. He emphasized several times that this is not just an academic doctrine. In his words, understanding the Trinity enables us to "drink from the wells of salvation." Indeed.
At Lord's Day 8, the catechism begins a study of the Apostle's Creed, which our congregation recites every afternoon service. Each morning service, our pastor reads the law and then gives us an assurance of our pardon. Pastor V reminded us of the importance of these practices. They are incredibly relevant, and we don't hear the law and recite the creed each week out of tradition or as some sort of prideful badge of our conservatism. We hear the law each week because we need to be mindful of our sin, and we confess the creed, a summary of the gospel, to remind us that God saves us sinners and that salvation is of God. These are the things God's people most need to hear when they gather on the Lord's Day, and we should never find law and gospel irrelevant or cease this practice because we think those in attendance may be put off by it.
With the above Romans passage as his text, Pastor V then demonstrated how the doctrine of the Trinity is contained in verse 36. When Paul says that "from him . . . are all things," he is referring to God the Father, who created all things and sustains them. "Through him" is a reference to Jesus Christ, God's Son, who has provided our deliverance in salvation. "To him" alludes to the Holy Spirit, who applies Christ's benefits to the elect, that we might live to the glory of God.
Although Scripture never uses the word Trinity, the doctrine is apparent throughout Scripture. We see it first in Genesis 1: v. 1--the Father created; v. 2--the Spirit hovers over the face of the waters; v. 3--the Son is the word through which creation occurs.
How amazing is this doctrine that often is written off as incomprehensible and too difficult for us to grasp! God the Father thought of us before Genesis 1, before the creation of the world. God the Son humbled himself, came to this world in human form, and suffered and died to save us. And God the Holy Spirit has made us his temple. "God in three persons--blessed Trinity!"
How unsearchable his judgments, and his paths beyond tracing out!
Who has known the mind of the Lord?
Or who has been his counselor?
Who has ever given to God,
that God should repay him?
For from him and through him and to him are all things.
To him be the glory forever! Amen.
~Romans 11:33-36
Throughout history, Christians have had to defend themselves against the charge that they have three Gods in their worship of Father, Son, and Holy Spirit. Many creeds have been written to exposit a correct understanding of this beautiful doctrine, which often comes under attack and is frequently misunderstood and distorted.
Our pastor's catechism sermon yesterday afternoon (on Lord's Day 8--"Since there is but one God, why do you speak of three?") was an encouraging reminder of just how precious this biblical doctrine is. He emphasized several times that this is not just an academic doctrine. In his words, understanding the Trinity enables us to "drink from the wells of salvation." Indeed.
At Lord's Day 8, the catechism begins a study of the Apostle's Creed, which our congregation recites every afternoon service. Each morning service, our pastor reads the law and then gives us an assurance of our pardon. Pastor V reminded us of the importance of these practices. They are incredibly relevant, and we don't hear the law and recite the creed each week out of tradition or as some sort of prideful badge of our conservatism. We hear the law each week because we need to be mindful of our sin, and we confess the creed, a summary of the gospel, to remind us that God saves us sinners and that salvation is of God. These are the things God's people most need to hear when they gather on the Lord's Day, and we should never find law and gospel irrelevant or cease this practice because we think those in attendance may be put off by it.
With the above Romans passage as his text, Pastor V then demonstrated how the doctrine of the Trinity is contained in verse 36. When Paul says that "from him . . . are all things," he is referring to God the Father, who created all things and sustains them. "Through him" is a reference to Jesus Christ, God's Son, who has provided our deliverance in salvation. "To him" alludes to the Holy Spirit, who applies Christ's benefits to the elect, that we might live to the glory of God.
Although Scripture never uses the word Trinity, the doctrine is apparent throughout Scripture. We see it first in Genesis 1: v. 1--the Father created; v. 2--the Spirit hovers over the face of the waters; v. 3--the Son is the word through which creation occurs.
How amazing is this doctrine that often is written off as incomprehensible and too difficult for us to grasp! God the Father thought of us before Genesis 1, before the creation of the world. God the Son humbled himself, came to this world in human form, and suffered and died to save us. And God the Holy Spirit has made us his temple. "God in three persons--blessed Trinity!"
4/28/08
PCRT 2008
Two weekends ago (April 18-20), I had the opportunity to attend my second Philadelphia Conference on Reformed Theology. I had such an amazing experience last year, and I went into this thinking that it would probably be a good experience but it couldn't be as good as last year. And yet, it was.
The theme was Precious Blood:Christ's Atoning Work, and the main speakers were Richard Phillips, Robert Godfrey (president of Westminster Seminary CA and one of my personal Reformed hero favorites), Joel Beeke (president of Puritan Reformed Seminary), and Derek Thomas (professor, Reformed Theological Seminary).
Messages began Friday evening and continued through Saturday evening. It's a tiring weekend, but it is a time of learning and spiritual growth and blessing. Joel Beeke spoke Friday evening on Necessary Blood, and Saturday began with Dr. Godfrey on Redeeming Blood, then Derek Thomas on Atoning Blood, followed by breakout seminars led by the various speakers, and finally, my favorite, Dr. Godfrey on Offensive Blood.
There are contemporary theologians who would accuse God of "cosmic child abuse," and the speakers in this conference addressed this heresy and instead presented the biblical accounting of this profound doctrine of Christ's great sacrifice on our behalf. The whole conference is full of great thoughts, but the one that most touched me and actually brought me to tears was during Derek Thomas's address on Christ's Atoning Blood. He was describing the nature of Christ's suffering, and while I've heard this explained since I was a child, Thomas cast it in yet another light.
He reminded us of the Aaronic Blessing in Numbers 6:24-26: "The Lord bless you and keep you; the Lord make His face shine upon you, and be gracious to you; the Lord lift up His countenance upon you, and give you peace." Not having grown up in a church that used a liturgy, I love these blessings. Our pastor frequently closes our service with this one. And to understand that this is God's blessing for us, this is reality and not just some wish or prayer uttered by the minister, is deeply meaningful and touching to me. Thomas explained that Christ experienced just the opposite of this blessing on the cross: "The Lord curse you and drive you out; the Lord look away from you and cast His anger upon you, the Lord forsake you." I thought about how horrible it would be to think that this was reality--to hear these words and not the beautiful blessing of Numbers. And I realized that this was what Christ experienced for me.
Of course there were really no light moments, but Dr. Godfrey is always delightful to hear, and his sense of humor makes his messages winsome as well as inspiring. What a great weekend! I look forward to next year's conference when the topic will be justification. In light of the controversy over N.T. Wright and the New Perspectives on Paul, it will no doubt be profound as well.
12/15/07
An Unexpected Journey
It has almost become a new genre in Christian biography--"telling my story." Young writers like Lauren Winner (Girl Meets God) and Donald Miller (Blue Like Jazz) have made huge entries in the Christian book market (Miller especially) with their sometimes interesting, somewhat stream-of-consciousness, reflections and personal insights on becoming a Christian and their own experiences living the Christian life. The reader comes away with a pretty good understanding of who Lauren Winner and Donald Miller are.
In the last couple of months, I've had an opportunity to read two books that would land in the Christian biography category that have conveyed personal experience in a profound, insightful way that directs the reader back to God. One of those books was Things We Couldn't Say by Diet Eman, a woman who worked in the Dutch Resistance during World War II and spent time in prison for her efforts. It's an amazing story of courage and love, and I would encourage young women, especially, to read it and find another great heroine.
But another book that has left a wonderful impression is by W. Robert Godfrey, president of Westminster Seminary in Escondido, California. The book, An Unexpected Journey: Discovering Reformed Christianity, is a warm, personal look at his experience of embracing Calvinism and the Reformed faith. As a person who grew up in the Baptist church, finding the Reformed faith in my twenties, I connected immediately with the author's experience. It also helped that I had the opportunity to meet Dr. Godfrey this fall at Reformed Fellowship's annual meeting and heard him lecture about his passion, John Calvin. I was struck by Dr. Godfrey's genuineness, and while it is immediately clear that he is incredibly learned and intelligent, it doesn't prevent him from communicating on a very down-to-earth, personable level.
It is an interesting experience, coming from the "outside" to the Reformed faith, especially the Reformed faith of the Dutch variety. Dr. Godfrey grew up in California, and his parents were Methodists who only occasionally attended church. As a junior in high school, Dr. Godfrey met his "first Calvinist," a co-member of the high school swim team whose family were members of the local Christian Reformed Church. Reflecting on his preliminary reading, the author explains: "I believe that one particular part of Calvin's message appealed to me. It was the teaching of a great and sovereign God who was truly in charge of all things." God used these early encounters with a Reformed family and a Reformed church to form Dr. Godfrey into a man who now is a great scholar, educator, and minister in the United Reformed Churches.
And yet this book is not a high-minded, intellectual exposition on Calvinism. Godfrey sets out to give a personal account of what it is to be Reformed: "For too many, Calvinism has seemed either an intellectual exercise in theology or an inherited and often unexamined religious commitment. But as I have experienced it, Reformed Christianity is not simply an inherited tradition or an expression of intellectual theology. I believe that Reformed Christianity is the best, fullest form of biblical religion." This introductory claim is developed throughout the rest of the book as Godfrey explores different aspects of the historic Reformed faith, such as congregational life, Christian disciplines, and worship.
It would seem that the intended audience for this book would be those who want to understand what the Reformed faith is and what it means to be a Calvinist. But I thought as I read how helpful and encouraging it was to be a committed, Reformed Christian reading this book, being reminded of just how precious that faith is.
Michael Horton's endorsement on the back cover of the book sums it up well: "Although written in autobiographical form, this book is really about God. Regardless of one's theological background, any believer can read with great edification this hymn to God's grace in Christ."
And that is the significant difference in this contribution to Christian biography: Dr. Godfrey drives the reader back to God, His Word, and His truth and how blessed we are to live in the comfort of that truth. What a great gift to the church both Dr. Godfrey and this book are.
In the last couple of months, I've had an opportunity to read two books that would land in the Christian biography category that have conveyed personal experience in a profound, insightful way that directs the reader back to God. One of those books was Things We Couldn't Say by Diet Eman, a woman who worked in the Dutch Resistance during World War II and spent time in prison for her efforts. It's an amazing story of courage and love, and I would encourage young women, especially, to read it and find another great heroine.
But another book that has left a wonderful impression is by W. Robert Godfrey, president of Westminster Seminary in Escondido, California. The book, An Unexpected Journey: Discovering Reformed Christianity, is a warm, personal look at his experience of embracing Calvinism and the Reformed faith. As a person who grew up in the Baptist church, finding the Reformed faith in my twenties, I connected immediately with the author's experience. It also helped that I had the opportunity to meet Dr. Godfrey this fall at Reformed Fellowship's annual meeting and heard him lecture about his passion, John Calvin. I was struck by Dr. Godfrey's genuineness, and while it is immediately clear that he is incredibly learned and intelligent, it doesn't prevent him from communicating on a very down-to-earth, personable level.
It is an interesting experience, coming from the "outside" to the Reformed faith, especially the Reformed faith of the Dutch variety. Dr. Godfrey grew up in California, and his parents were Methodists who only occasionally attended church. As a junior in high school, Dr. Godfrey met his "first Calvinist," a co-member of the high school swim team whose family were members of the local Christian Reformed Church. Reflecting on his preliminary reading, the author explains: "I believe that one particular part of Calvin's message appealed to me. It was the teaching of a great and sovereign God who was truly in charge of all things." God used these early encounters with a Reformed family and a Reformed church to form Dr. Godfrey into a man who now is a great scholar, educator, and minister in the United Reformed Churches.
And yet this book is not a high-minded, intellectual exposition on Calvinism. Godfrey sets out to give a personal account of what it is to be Reformed: "For too many, Calvinism has seemed either an intellectual exercise in theology or an inherited and often unexamined religious commitment. But as I have experienced it, Reformed Christianity is not simply an inherited tradition or an expression of intellectual theology. I believe that Reformed Christianity is the best, fullest form of biblical religion." This introductory claim is developed throughout the rest of the book as Godfrey explores different aspects of the historic Reformed faith, such as congregational life, Christian disciplines, and worship.
It would seem that the intended audience for this book would be those who want to understand what the Reformed faith is and what it means to be a Calvinist. But I thought as I read how helpful and encouraging it was to be a committed, Reformed Christian reading this book, being reminded of just how precious that faith is.
Michael Horton's endorsement on the back cover of the book sums it up well: "Although written in autobiographical form, this book is really about God. Regardless of one's theological background, any believer can read with great edification this hymn to God's grace in Christ."
And that is the significant difference in this contribution to Christian biography: Dr. Godfrey drives the reader back to God, His Word, and His truth and how blessed we are to live in the comfort of that truth. What a great gift to the church both Dr. Godfrey and this book are.
12/1/07
A Prayer
An author whose unpublished manuscript I'm currently reviewing for publication quotes this beautiful prayer by Martin Luther in his book:
Lord Jesus, You are my righteousness, I am your sin. You took on you what was mine; you set on me what was yours. You became what you were not, that I might become what I was not.
Lord Jesus, You are my righteousness, I am your sin. You took on you what was mine; you set on me what was yours. You became what you were not, that I might become what I was not.
7/2/07
Doulos
Today at RBC Ministries we were treated to a special chapel with Michael Card. Although Michael is not an official member of RBC Ministries, he has been in several Day of Discovery programs, has produced a CD with Discovery House Music, and has published one book with Discovery House Publishers (which I edited) and has two more scheduled for publication (and I'm editing at least the first one). Last night he sang at Grand Haven, so he made his way to RBC today for our chapel.
These days Michael prefers to be known as a teacher rather than a musician, but I don't think his fans will ever let him forget his music. He had only a half hour today, so he accompanied us accoustically on some familiar hymns and then talked about one of his favorite current themes, being a slave.
Michael is always so insightful and explains the truths of Scripture in such a winsome way, and today, in just a few minutes, he talked about the blessings of being a slave of Jesus Christ. He pointed out that the question is not whether a person wants to be a slave; the question is who will we be a slave to. We will be a slave to Christ, or we will be a slave to sin, and it is only in being a slave to Christ that there is true freedom. He explained that the Greek word doulos is the word usually translated "servant," and the KJV translators tried to avoid the word "slave" because it really wasn't something anyone wanted to be. And yet Mary, who says she is the Lord's handmaiden in her Magnificat, is really saying that she is the Lord's slave.
And all of this tied in with the project I've been working on--the persecuted church book. I've been astounded at just how much is asked of Jesus' slaves in other countries and what a trust has been placed in those who have been found worthy to die for Him. And while I'm very thankful that in the United States we have the freedom to worship, to publish and distribute Bibles and Christian literature, to boldly declare our faith without legal repercussions, it makes me wonder about our ability to persevere--our lives are so easy here.
I've also been impressed with the hatred others have for Christ and His people. In story after story, I am amazed at the lengths the haters of God will go to in their attempts to destroy His gospel and prevent it from being spread. It isn't enough that Christian ministers and heads of organizations are illegally imprisoned; they are thrown into the worst prisons after being brutally tortured and given the longest possible sentences. It isn't enough that Christians are murdered; they are tortured to death and dismembered in hideous ways.
The story so far that has most touched my heart is an incident that occurred in Turkey in April. A young pastor, Necati Aydin, operated a publishing house that distributed Bibles and Christian literature. He, Tilmann Geske, a German translator, and Ugur, a co-worker were brutally martyred in April of this year by a group of five young (19-20 years) Muslims who had posed as "seekers" for several months, winning these Christian men's trust. These young men tortured the Christians for three hours one morning before being discovered and then killing their victims. The wives of these men and the church in Turkey have responded in such a Christ-honoring way. Please go to this link and read the letter that the Turkish church has written to the "global church" about this incident: http://www.persecution.com/news/index.cfm?action=fullstory&newsID=511
It is tragic and beautiful at the same time; disheartening that humans could treat other humans in such a way, yet encouraging to see how God preserves His people and His church--to see that no matter how hard the darkness tries to put out the light of truth, it cannot. And it's another look at just what is required of some who are slaves of Jesus Christ.
These days Michael prefers to be known as a teacher rather than a musician, but I don't think his fans will ever let him forget his music. He had only a half hour today, so he accompanied us accoustically on some familiar hymns and then talked about one of his favorite current themes, being a slave.
Michael is always so insightful and explains the truths of Scripture in such a winsome way, and today, in just a few minutes, he talked about the blessings of being a slave of Jesus Christ. He pointed out that the question is not whether a person wants to be a slave; the question is who will we be a slave to. We will be a slave to Christ, or we will be a slave to sin, and it is only in being a slave to Christ that there is true freedom. He explained that the Greek word doulos is the word usually translated "servant," and the KJV translators tried to avoid the word "slave" because it really wasn't something anyone wanted to be. And yet Mary, who says she is the Lord's handmaiden in her Magnificat, is really saying that she is the Lord's slave.
And all of this tied in with the project I've been working on--the persecuted church book. I've been astounded at just how much is asked of Jesus' slaves in other countries and what a trust has been placed in those who have been found worthy to die for Him. And while I'm very thankful that in the United States we have the freedom to worship, to publish and distribute Bibles and Christian literature, to boldly declare our faith without legal repercussions, it makes me wonder about our ability to persevere--our lives are so easy here.
I've also been impressed with the hatred others have for Christ and His people. In story after story, I am amazed at the lengths the haters of God will go to in their attempts to destroy His gospel and prevent it from being spread. It isn't enough that Christian ministers and heads of organizations are illegally imprisoned; they are thrown into the worst prisons after being brutally tortured and given the longest possible sentences. It isn't enough that Christians are murdered; they are tortured to death and dismembered in hideous ways.
The story so far that has most touched my heart is an incident that occurred in Turkey in April. A young pastor, Necati Aydin, operated a publishing house that distributed Bibles and Christian literature. He, Tilmann Geske, a German translator, and Ugur, a co-worker were brutally martyred in April of this year by a group of five young (19-20 years) Muslims who had posed as "seekers" for several months, winning these Christian men's trust. These young men tortured the Christians for three hours one morning before being discovered and then killing their victims. The wives of these men and the church in Turkey have responded in such a Christ-honoring way. Please go to this link and read the letter that the Turkish church has written to the "global church" about this incident: http://www.persecution.com/news/index.cfm?action=fullstory&newsID=511
It is tragic and beautiful at the same time; disheartening that humans could treat other humans in such a way, yet encouraging to see how God preserves His people and His church--to see that no matter how hard the darkness tries to put out the light of truth, it cannot. And it's another look at just what is required of some who are slaves of Jesus Christ.
5/16/07
Actions and Belief 2
Last week I commented about a Muslim lawyer who doesn't like the use of the phrase "Islamic militants." He was quoted as arguing that actions should not be equated with religion, and his implication was that when some Muslims consider themselves on a jihad and blow up planes and skyscrapers filled with innocent citizens and plot to decimate US military facilities, we shouldn't associate that with their Islamic beliefs.
So it was interesting that our chapel speaker today began his message on Psalm 73 by talking about how Islam has come to impact our world in his lifetime. (By the way, when did Baptists start sounding so Reformed? Two weeks in a row in chapel, I've had to pinch myself. And just recently I was editing something that used covenantal language. Where were you all when I was back at Cedarville College sitting in my Baptist doctrine professor's office telling him that I was offended by his calling particular atonement an inadequate understanding of Christ's atonement? Am I mistaken, or are Baptists now reading John Calvin and the Westminster Confession?)
Anyway, the speaker pointed out that Islam has a well-developed eschatology, and this most certainly shapes the way Muslims live and the choices they make. The promise of an afterlife filled with unlimited virgins who exist to fulfill the "martyrs'" every pleasure motivates them to be willing to die when they are called to. And isn't it interesting that the promise of something that the Bible would call sinful motivates them to kill. It all makes sense in a twisted sort of way. And of course their beliefs shape their actions. And note that the Muslim view of Paradise is just having much greater quantities of an earthly pleasure. So I guess that if I were Muslim, heaven for me would be endless shoes and purses and chocolate (without gaining weight). And probably books and free Netflix.
The speaker went on to discuss Asaph's observations in this Psalm. Asaph looks around and sees the wicked prospering, and when he sees this, he actually envies them because "they are not in trouble as other men; nor are they plagued like mankind" (v. 5). And yet his perspective changes when he enters God's sanctuary. Asaph sees things in a new way, and he realizes that he has God: "Whom have I in heaven but Thee? And besides Thee, I desire nothing on earth" (v. 25).
God is the one who guides us, who holds us by our right hand. He is always there, always near. The speaker read a quote from John Piper, and I paraphrase here. Piper pointed out that we could have all the comforts of heaven--no more tears, no sickness, no pain--but what kind of heaven would it be if God were not there? And it wouldn't be any kind of heaven, because God is all that satisfies--in this life and the next. And knowing and believing this eschatology will shape the Christian's actions: "I have made the Lord God my refuge, that I may tell of all Thy works" (v. 28).
So it was interesting that our chapel speaker today began his message on Psalm 73 by talking about how Islam has come to impact our world in his lifetime. (By the way, when did Baptists start sounding so Reformed? Two weeks in a row in chapel, I've had to pinch myself. And just recently I was editing something that used covenantal language. Where were you all when I was back at Cedarville College sitting in my Baptist doctrine professor's office telling him that I was offended by his calling particular atonement an inadequate understanding of Christ's atonement? Am I mistaken, or are Baptists now reading John Calvin and the Westminster Confession?)
Anyway, the speaker pointed out that Islam has a well-developed eschatology, and this most certainly shapes the way Muslims live and the choices they make. The promise of an afterlife filled with unlimited virgins who exist to fulfill the "martyrs'" every pleasure motivates them to be willing to die when they are called to. And isn't it interesting that the promise of something that the Bible would call sinful motivates them to kill. It all makes sense in a twisted sort of way. And of course their beliefs shape their actions. And note that the Muslim view of Paradise is just having much greater quantities of an earthly pleasure. So I guess that if I were Muslim, heaven for me would be endless shoes and purses and chocolate (without gaining weight). And probably books and free Netflix.
The speaker went on to discuss Asaph's observations in this Psalm. Asaph looks around and sees the wicked prospering, and when he sees this, he actually envies them because "they are not in trouble as other men; nor are they plagued like mankind" (v. 5). And yet his perspective changes when he enters God's sanctuary. Asaph sees things in a new way, and he realizes that he has God: "Whom have I in heaven but Thee? And besides Thee, I desire nothing on earth" (v. 25).
God is the one who guides us, who holds us by our right hand. He is always there, always near. The speaker read a quote from John Piper, and I paraphrase here. Piper pointed out that we could have all the comforts of heaven--no more tears, no sickness, no pain--but what kind of heaven would it be if God were not there? And it wouldn't be any kind of heaven, because God is all that satisfies--in this life and the next. And knowing and believing this eschatology will shape the Christian's actions: "I have made the Lord God my refuge, that I may tell of all Thy works" (v. 28).
4/24/07
The Word: Above All Earthly Powers
This past weekend, I had the opportunity to attend the 2007 Philadelphia Conference of Reformed Theology at Byron Center First Christian Reformed Church, just southwest of Grand Rapids. I heard somewhere that there were about five hundred people in attendance, and it was amazing to be there just to join voices with about 499 others, accompanied by the Westminster Brass, singing such excellent hymns as "A Mighty Fortress" and "Holy, Holy, Holy." But the singing was only a small part of an exciting schedule of speakers all focusing on the sufficiency of the Scriptures.
The speakers addressed some of these questions: Can we still speak confidently of knowing the truth? Does the Bible really have the authority it used to be given? Are the challenges of Bible interpretation too great for us to speak in absolute terms?
The first speaker, Dr. Ligon Duncan, introduced the theme with "The True Word." He pointed out that there are two major sources assaulting the truth of Scripture today: Those who say they are Christians but who think that it doesn't matter what we believe; and those who claim doctrine matters but don't show it in their lives. He based his address on John 17:17, Jesus' High Priestly prayer, and concluded with the following ways we can keep the truth: 1. In our study of the truth, we should turn to prayer; 2. We should praise God, because this decentralizes self; 3. We should meditate on the truth; 4. We should practice the truth, because we do not know the truth if we are not "doing" the truth.
The second address on Saturday morning was on "The Revealed Word," and the speaker was Dr. Donald Carson. He pointed out that our God is a talking God who has revealed His word to His people. God communicates in a variety of ways--through events, nature, institutions, rituals, and through His Son--but His actual words are crucial to understanding these other means of revelation. God's words are not exclusively intellectual and linear--He has spoken in lament, outrage, poetry, fable, and apocalyptic literature. His words are crucial to the revelatory nature of preaching, but His words must be borne along by the Spirit to be effective. With rich, challenging, and fascinating insights, Carson discussed Matthew 11 in light of his explanation of the revealed word, concluding with verse 30, that the words of Jesus become the Christian's rest. (This was my favorite speaker, and his breakout session on the recent undermining of Scripture was excellent as well.)
Pastor Mark Dever spoke on "The Mighty Word," basing his address on the parable of the growing seed in Mark 4:26ff. Just as man does very little in the growth of a plant (the seed is the active agent), he likewise does nothing to bring about God's kingdom. The mighty Word of God accomplishes its purpose, apart from human effort. And just as the seed will grow, the kingdom of God is inevitable. There is no uncertainty about the coming harvest because our optimism is based on our future hope. The mighty word is wonderful.
Dr. Philip Ryken, senior minister of Tenth Presbyterian Church, spoke about "The Accessible Word," affirming the truth that the Bible is meant to be understood. This is the reason the Reformers (and Wycliffe was an example) were willing, in some cases, to die so that the people could have the Scriptures in their own language. Some would argue that God is a transcendent mystery, the Scriptures are unclear, there are a variety of interpretations (so how can we know which is true?), and the Bible itself admits to being unclear (as in the case of the Ethiopian eunuch). And yet the Scriptures are able to make us wise, and if the Bible is not clear, then we would have to say that God is not an effective communicator. Of course this is not the case.
The conference closed with an amazing concert with the Westminster Brass and the South Christian Madrigals (Way to go, guys!) and a final address by Dr. Duncan on "The Sufficient Word."
With so many attacks on the doctrine of Scripture from postmodernism, the emergent church movement, and those promoting the New Perspective/Federal Vision theologies, this conference was an encouragement and a reminder of how amazing our God is to entrust us with the truth of His Word. We were reminded that God does not owe us His Word, and yet in His mercy He has given it to us so that we can know Him, know His truth. There have been those in history who have been willing to die so that God's Word could be known by His people, and we must always be on guard against the attacks that will come on this priceless gift. I'm so excited for next year's conference . . .
The speakers addressed some of these questions: Can we still speak confidently of knowing the truth? Does the Bible really have the authority it used to be given? Are the challenges of Bible interpretation too great for us to speak in absolute terms?
The first speaker, Dr. Ligon Duncan, introduced the theme with "The True Word." He pointed out that there are two major sources assaulting the truth of Scripture today: Those who say they are Christians but who think that it doesn't matter what we believe; and those who claim doctrine matters but don't show it in their lives. He based his address on John 17:17, Jesus' High Priestly prayer, and concluded with the following ways we can keep the truth: 1. In our study of the truth, we should turn to prayer; 2. We should praise God, because this decentralizes self; 3. We should meditate on the truth; 4. We should practice the truth, because we do not know the truth if we are not "doing" the truth.
The second address on Saturday morning was on "The Revealed Word," and the speaker was Dr. Donald Carson. He pointed out that our God is a talking God who has revealed His word to His people. God communicates in a variety of ways--through events, nature, institutions, rituals, and through His Son--but His actual words are crucial to understanding these other means of revelation. God's words are not exclusively intellectual and linear--He has spoken in lament, outrage, poetry, fable, and apocalyptic literature. His words are crucial to the revelatory nature of preaching, but His words must be borne along by the Spirit to be effective. With rich, challenging, and fascinating insights, Carson discussed Matthew 11 in light of his explanation of the revealed word, concluding with verse 30, that the words of Jesus become the Christian's rest. (This was my favorite speaker, and his breakout session on the recent undermining of Scripture was excellent as well.)
Pastor Mark Dever spoke on "The Mighty Word," basing his address on the parable of the growing seed in Mark 4:26ff. Just as man does very little in the growth of a plant (the seed is the active agent), he likewise does nothing to bring about God's kingdom. The mighty Word of God accomplishes its purpose, apart from human effort. And just as the seed will grow, the kingdom of God is inevitable. There is no uncertainty about the coming harvest because our optimism is based on our future hope. The mighty word is wonderful.
Dr. Philip Ryken, senior minister of Tenth Presbyterian Church, spoke about "The Accessible Word," affirming the truth that the Bible is meant to be understood. This is the reason the Reformers (and Wycliffe was an example) were willing, in some cases, to die so that the people could have the Scriptures in their own language. Some would argue that God is a transcendent mystery, the Scriptures are unclear, there are a variety of interpretations (so how can we know which is true?), and the Bible itself admits to being unclear (as in the case of the Ethiopian eunuch). And yet the Scriptures are able to make us wise, and if the Bible is not clear, then we would have to say that God is not an effective communicator. Of course this is not the case.
The conference closed with an amazing concert with the Westminster Brass and the South Christian Madrigals (Way to go, guys!) and a final address by Dr. Duncan on "The Sufficient Word."
With so many attacks on the doctrine of Scripture from postmodernism, the emergent church movement, and those promoting the New Perspective/Federal Vision theologies, this conference was an encouragement and a reminder of how amazing our God is to entrust us with the truth of His Word. We were reminded that God does not owe us His Word, and yet in His mercy He has given it to us so that we can know Him, know His truth. There have been those in history who have been willing to die so that God's Word could be known by His people, and we must always be on guard against the attacks that will come on this priceless gift. I'm so excited for next year's conference . . .
4/10/07
In Memory
Today is the eleventh anniversary of the death of Jonathan Selden, my late husband and Katie and Jonathan's dad. He died after a year-and-a-half battle with leukemia at the age of thirty-five. The following is an excerpt from a journal that he kept during his illness, and he wrote these words on December 17, 1994, just four days after learning of his diagnosis:
After [the doctor who had informed me of my illness] left my thoughts returned to Annette and our children. I think of the covenant promises, I think of the promise to Israel of living long in the land. I think of the Psalmist, in Psalm 127 for example, describing many children as a blessing from the Lord. I think of the many references to "your children's children." I also remember the verse from the book of Hebrews, one that captured my attention since my college days, "without the shedding of blood there is no remission of sin." The doctor said that my singular goal was remission. Thankfully, through the shedding of Christ's blood I have already, before the foundations of the world were laid, received remission for my sin. "I will praise the Lord with my mouth, with all that is within me I will praise His wonderful name."
Before ever this problem of leukemia began, God had already prepared for me a solution. Nevertheless, I must get through this problem, this leukemia, this cancer. I must cling to the promises of my solution, my Redeemer, of the remission of all my sins.
Not having been brought up in the study of the Reformed catechism my memory cannot easily serve me with large portions of its comforting content. Yet there is one section of this catechism which is both part and parcel, theme and content, form and function for the entire Heidelberg Catechism, question and answer of Lord's Day One, that I freely recall at this moment. And it is truly a comfort to me in my time of need.
Q. What is your only comfort in life and death?
A. That I am not my own, but belong with body and soul, both in life and in death, to my faithful Savior Jesus Christ.
He has fully paid for all my sins with His precious blood, and has set me free from all the power of the devil.
He also preserves me in such a way that without the will of my heavenly Father not a hair can fall from my head; indeed all things must work together for my salvation.
Therefore, by His Holy Spirit He also assures me of eternal life and makes me heartily willing and ready from now on to live for Him.
After [the doctor who had informed me of my illness] left my thoughts returned to Annette and our children. I think of the covenant promises, I think of the promise to Israel of living long in the land. I think of the Psalmist, in Psalm 127 for example, describing many children as a blessing from the Lord. I think of the many references to "your children's children." I also remember the verse from the book of Hebrews, one that captured my attention since my college days, "without the shedding of blood there is no remission of sin." The doctor said that my singular goal was remission. Thankfully, through the shedding of Christ's blood I have already, before the foundations of the world were laid, received remission for my sin. "I will praise the Lord with my mouth, with all that is within me I will praise His wonderful name."
Before ever this problem of leukemia began, God had already prepared for me a solution. Nevertheless, I must get through this problem, this leukemia, this cancer. I must cling to the promises of my solution, my Redeemer, of the remission of all my sins.
Not having been brought up in the study of the Reformed catechism my memory cannot easily serve me with large portions of its comforting content. Yet there is one section of this catechism which is both part and parcel, theme and content, form and function for the entire Heidelberg Catechism, question and answer of Lord's Day One, that I freely recall at this moment. And it is truly a comfort to me in my time of need.
Q. What is your only comfort in life and death?
A. That I am not my own, but belong with body and soul, both in life and in death, to my faithful Savior Jesus Christ.
He has fully paid for all my sins with His precious blood, and has set me free from all the power of the devil.
He also preserves me in such a way that without the will of my heavenly Father not a hair can fall from my head; indeed all things must work together for my salvation.
Therefore, by His Holy Spirit He also assures me of eternal life and makes me heartily willing and ready from now on to live for Him.
4/4/07
By His Suffering and Resurrection
Here is a beautiful explanation of Christ's sufferings:
From the beginning of [Christ's] incarnation to the end of His life on earth, He bore for us the wrath of God, under which we should have perished eternally. By His perfect obedience He has fulfilled for us all the righteousness of God's law. He did so especially when the weight of our sins and the wrath of God pressed out of Him the bloody sweat in the garden of Gethsemane. There He was bound that He might free us from our sins. He suffered countless insults that we might never be put to shame. He was innocently condemned to death that we might be acquitted at the judgment seat of God. He even let His blessed body be nailed to the cross that we might cancel the bond which stood against us because of our sins. By all this He has taken our curse upon Himself that He might fill us with His blessing. On the cross He humbled Himself, in body and soul, to the very deepest shame and agony of hell. Then He called out with a loud voice, 'My God, My God, why hast Thou forsaken Me?' that we might be accepted by God and never more be forsaken by Him. Finally, by His death and the shedding of His blood, He confirmed the new and eternal testament, the covenant of grace, when He said, 'It is finished.'
~Form for the Celebration of the Lord's Supper, Book of Praise, Anglo-Genevan Psalter
Q. How does Christ's resurrection benefit us?
A. First, by His resurrection He has overcome death, so that He could make us share in the righteousness which He had obtained for us by His death.
Second, by His power we too are raised up to a new life.
Third, Christ's resurrection is to us a sure pledge of our glorious resurrection.
~Heidelberg Catechism, Lord's Day 17
And for some excellent instruction on the celebration of church holidays, click on this link:
http://www.oceansideurc.org/journal
From the beginning of [Christ's] incarnation to the end of His life on earth, He bore for us the wrath of God, under which we should have perished eternally. By His perfect obedience He has fulfilled for us all the righteousness of God's law. He did so especially when the weight of our sins and the wrath of God pressed out of Him the bloody sweat in the garden of Gethsemane. There He was bound that He might free us from our sins. He suffered countless insults that we might never be put to shame. He was innocently condemned to death that we might be acquitted at the judgment seat of God. He even let His blessed body be nailed to the cross that we might cancel the bond which stood against us because of our sins. By all this He has taken our curse upon Himself that He might fill us with His blessing. On the cross He humbled Himself, in body and soul, to the very deepest shame and agony of hell. Then He called out with a loud voice, 'My God, My God, why hast Thou forsaken Me?' that we might be accepted by God and never more be forsaken by Him. Finally, by His death and the shedding of His blood, He confirmed the new and eternal testament, the covenant of grace, when He said, 'It is finished.'
~Form for the Celebration of the Lord's Supper, Book of Praise, Anglo-Genevan Psalter
Q. How does Christ's resurrection benefit us?
A. First, by His resurrection He has overcome death, so that He could make us share in the righteousness which He had obtained for us by His death.
Second, by His power we too are raised up to a new life.
Third, Christ's resurrection is to us a sure pledge of our glorious resurrection.
~Heidelberg Catechism, Lord's Day 17
And for some excellent instruction on the celebration of church holidays, click on this link:
http://www.oceansideurc.org/journal
2/21/07
Creeds and Deeds
Some great thoughts from one of my favorite authors, Michael Horton, professor of apologetics and systematic theology at Westminster Seminary California (and former non-Reformed person like myself):
"If deeds without creeds is possible, how about creeds without deeds? While it is certainly possible to have a church that is formally committed to Christian doctrine--even in the form of creeds, confessions, and catechisms, without exhibiting any interest in missions or the welfare even of those within their own body, I would argue that it is impossible to have a church that is actually committed to sound doctrine that lacks these corollary interests . . .
"Within my own circles, I have seen a difference between churches composed mainly of those who have come either from non-Reformed or even non-Christian backgrounds and churches that have come gradually to take their doctrine for granted. The former tend to be animated by doctrine freshly discovered, while the other tends to assume, in a variation of the rich young ruler's response, 'All this I have believed since my youth.' Losing the joy--the doxology--of our salvation is the result not of 'dull doctrine,' but of dull churches that have begun to forget the wonder of it all. They need to start over again with Paul's famous letter [the book of Romans]: moving from doctrine to doxology, yielding grateful lives. [If Paul were to write a letter to churches only formally committed to orthodoxy today,] he would begin the letter . . . with the assumption that if people understand the gospel better--which is to say, doctrine better, they would get caught up in it all and it would make a difference in their lives, their relationships, their witness, and their loving service to their neighbor."
From "Creeds and Deeds: How Doctrine Leads to Doxological Living," from Modern Reformation, November/December 2006
"If deeds without creeds is possible, how about creeds without deeds? While it is certainly possible to have a church that is formally committed to Christian doctrine--even in the form of creeds, confessions, and catechisms, without exhibiting any interest in missions or the welfare even of those within their own body, I would argue that it is impossible to have a church that is actually committed to sound doctrine that lacks these corollary interests . . .
"Within my own circles, I have seen a difference between churches composed mainly of those who have come either from non-Reformed or even non-Christian backgrounds and churches that have come gradually to take their doctrine for granted. The former tend to be animated by doctrine freshly discovered, while the other tends to assume, in a variation of the rich young ruler's response, 'All this I have believed since my youth.' Losing the joy--the doxology--of our salvation is the result not of 'dull doctrine,' but of dull churches that have begun to forget the wonder of it all. They need to start over again with Paul's famous letter [the book of Romans]: moving from doctrine to doxology, yielding grateful lives. [If Paul were to write a letter to churches only formally committed to orthodoxy today,] he would begin the letter . . . with the assumption that if people understand the gospel better--which is to say, doctrine better, they would get caught up in it all and it would make a difference in their lives, their relationships, their witness, and their loving service to their neighbor."
From "Creeds and Deeds: How Doctrine Leads to Doxological Living," from Modern Reformation, November/December 2006
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