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On April 25, 2024 By In Church, Discipleship, Theology

One Church. One Heartbeat.

Back in 2016, LSU’s athletic director hired a native son, Ed Orgeron, to be the head football coach. Known for his gravelly voice coupled with a Cajun accent, he stepped up to his first press conference, pledging that he would quickly build a championship team. The means to the team’s success would be captured in the mantra “One team. One heartbeat.” Team members must be committed to one another with no prima donnas. They must move as one man out on the field, sharing the same commitments, love, loyalty, and goals. They must have one heart. If they did this with the talent they had, they would grow into a team that would win a championship. In 2019, they did win the championship with arguably the best college football team ever. (I’m a tad bit biased, and I don’t want to talk about what happened after that.)

The apostle Paul’s concern for the church at Colossae (and Laodicea) is that they grow to maturity as individuals and as a church. The path to maturity and, in some sense, its goal is “One church. One heartbeat.” Paul fights (Col 2:1) through all that he suffers as well as through teaching the churches through his letters (cf. Col 4:16) so that “their hearts may be encouraged, being knit together in love, so as to come to all the riches of the full assurance of understanding and the knowledge of God’s mystery: Christ” (Col 2:2). Within that statement, Paul gives a perichoretic trinity of characteristics that move the church and its individual members to maturity. We are encouraged as we are knit together in love, and being encouraged through our oneness in love moves us to the full assurance of our faith in the gospel.

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On April 25, 2024 By In Culture

Liturgy, Weirdness, and Hospitality

We must shift our focus on liturgical efforts towards hospitality. This may seem straightforward, but implementing it on a large scale is no easy task. Some congregations may express a desire to embrace this approach, but they find themselves hindered by self-inflicted wounds. Their priority is often showcasing their distinctiveness rather than demonstrating it through tangible actions.

In our inquirer’s class, we use a saying that goes something like this: “We need to bathe our weirdness with a deep sense of commonness.” Internally and behind the scenes, we don’t view ourselves as weird, but we are quite aware that the perception exists in a thoroughly de-liturgized culture.

This came across in an observation from a mother who raised her daughter in a Reformed context and saw her daughter go into a different tradition altogether. Now, mind you, the daughter was not antagonistic towards Reformed Theology, but she found the practices of this broadly evangelical environment more friendly and inviting. For the record, I am the last person to give much credence to an impressionable young adult. Still, I do want to take the opportunity to offer some general thoughts on the art of commonness and why black coffee Calvinists like myself think our churches need more than mere liturgism.

The first observation is that our Reformational theology/liturgy should be inviting. However worship is communicated–paraments or stripped tables–it must carry on the gravitas of joy from beginning to end. We live in a culture that craves the normalcy of joy. If we invite younger generations to taste and see Geneva’s God, we must also ensure that we don’t portray Geneva as some ogre attempting to tyrannize conscience. Geneva needs to show up with smiles and greetings, not five points of inquiry.

The second point is that liturgical worship should evoke a sense of the holy. Our liturgy should guide people to see God’s sovereignty permeating every aspect of worship, every line, and every response.

Once, a visitor told one of our congregants that even though the liturgy was foreign to her, it was incredibly joyful. But even if the impression is oppositional–and it has happened–we should still communicate a culture where the holy is a common ritual of the people. You cannot control reactions, but you can manage interactions. You can control a sweet disposition towards a visitor. You can sit next to them when they walk in alone and guide them through the order of worship.

Third, and finally, if the liturgy is a living liturgy–contrary to modernistic ritualization experiences in mainline churches with alternating “Mother God” lines–then that liturgy must breathe life into the home. It needs to be perpetuated with food and drink for those strangers who visit. If they are not invited to see your lived-out liturgy, it is unlikely they will find pleasure in your acted-out liturgy on Sunday mornings. It will continue to be strange and foreign rather than warm and inviting.

Our liturgical efforts must move into hospitable efforts. In fact, liturgy necessarily moves into homes. Ultimately, we may still appear strange, and our songs may still give a Victorian vibe, but at the very least, we will have given visitors a sense of the holy and an invitation to joy.

Our Reformed churches should contemplate that model in our day.

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On April 24, 2024 By In Podcast

KC Podcast: Episode 131 – Pipe Smoking and Poetry

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On April 18, 2024 By In Discipleship, Theology, Wisdom

Me-Time & Maturity

Children are born believing that everyone around them is there to serve them. I suppose that this would have been true even before the fall. They are entirely dependent upon everyone else, and when they make a need known, someone is there to serve them. That would have happened in a world without sin. But when you add sin to this creation reality, selfishness is the result. This sinfulness is the foolishness bound up in a child’s heart from birth (Pr 22:15).

One aspect of maturing is gaining a sense of otherness; the whole world is not all about me, but I am to be serving others. Serving others involves putting others’ genuine needs above my personal comforts. The greatest example of this is, of course, our Lord Jesus Christ. When instructing the Philippians to look not only to one’s own interests but also for the interests of others, Paul turns immediately to Christ’s self-emptying at the cross that secured our salvation (Phil 2:1-8). He follows this up later with examples of Timothy and Epaphroditus. Each gave himself in particular ways for the needs of others, following Christ’s example.

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On April 17, 2024 By In Podcast

KC Podcast: Episode 130 – Creation Science in 2024

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On April 13, 2024 By In Culture

Reformed, Protestant Ecumenism

I want to take a moment to reflect for my readers on ecumenism and how it is possible for Reformed Protestants to be ecumenical while still being faithful to Christ who is the sole Head of the Church. Does Reformed Protestant Ecumenism have to dissolve into a soft amorphous goo of dead liberalism? In fact, I will argue that Protestant theology has a stronger basis for a boldly orthodox ecumenical theology than either the Roman Catholic or Eastern Orthodox Churches. That all stems down to the catholicity of the Reformed tradition.

Let me explain.

I’ll begin with this truth. It is impossible for a church or a group of churches not to have a tradition. Every church develops a tradition, because a tradition is the framework wherein truth is passed on from generation to generation. Tradition is the transmission of customs or beliefs from generation to generation. Tradition is the cultural expression in a church or group of churches, of a church that is either compromising, ossifying, or seeking to be faithful to the Word of God.

This is why the Reformed churches technically are not just reformed, but always reforming (semper reformanda). We are not just reforming according to any standard. When the Christian Reformed Churches of North America lost their way as a denomination (for example), it was because the cultural zeitgeist became the standard. It is that cultural zeitgeist that is also hollowing out so many denominations. But we need a standard to protect ourselves from wokeness, from feminism, from secularism hollowing out our traditions and leaving them empty shells of death. That standard is the Word of God.

Now, to be clear, when I quote from the Reformed confessions, I am quoting from a tradition, and from a confessional tradition, at that. I’m quoting from a tradition that recognizes that the tradition is not the standard, but the Word of God is the standard. The Word of God gives birth to the tradition, and the tradition is always being reformed according to the standard, that is the Word of God. Confessions are not the Word, but a response to the Word. All tradition is a response to the Word. Tradition will either express faith in Christ and belief in the authority of His Word or it will express unbelief. God’s Word commands “believe!” In confessions and traditions, the church ought to respond with clarity “I believe!”

In the Belgic Confession of Faith (French/Dutch Reformed tradition), Article 7, you will find this truth: “We believe that this Holy Scripture contains the will of God completely and that everything one must believe to be saved is sufficiently taught in it.” It continues later… “Therefore we must not consider human writings— no matter how holy their authors may have been – equal to the divine writings; nor may we put custom, nor the majority, nor age, nor the passage of time or persons, nor councils, decrees, or official decisions above the truth of God, for truth is above everything else.” You will find in the Westminster Confession of Faith (Scottish Presbyterian Tradition), 1.10: “The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.” Again, you will find in the 39 Articles (British Anglican tradition), Article 6: “Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation.”

I largely refer to Anglicans, Presbyterians and Reformed as the Reformed Protestant tradition although we share much in common with the 1689 London Baptist Confession as well as the Augsburg Confession of the Lutheran Churches. These are different traditions in various ways, but historically, each tradition had a high regard for the authority and sufficiency and inerrancy and infallibility of the Word of God. Each tradition (on paper) claims to subject its tradition to the Word of God. Yes, liberalism has savaged each one of these traditions, just as wokeness and feminism and marxism and secularism is doing damage again today.

The authors Theses of Berne wrote in 1528: “The holy Christian Church, whose only Head is Christ, is born of the Word of God, and abides in the same, and listens not to the voice of a stranger.” In the midst of the savaging of the Protestant traditions and all the divisions across the Christian world, what better hope is there for renewal, then to go to the Law and to the Testimony and there to find Christ and His will for the Church (Isaiah 8:20)? The Word of God must undermine all the fortresses of unbelief in the feminism and marxism and secularism and death that is leading to the downfall of the West and the East as well as the children of the West (Reformational Protestantism). The Word of God governs our protest and we protest unbelief and revolution wherever it might be found.

It is where the Reformed Protestant tradition diverges from both the Roman Catholic and Eastern Orthodox Traditions, wherein we find the most potential for a principled ecumenicity. If you place the authority of the tradition on an equal level with the Scriptures, then you have lost the ability to reform the tradition. This is because the tradition is the standard and where it errs and contradicts itself, there will be error and contradiction in the church that upholds that standard. If the Western Church (Roman Catholics) must cling to their tradition as the true succession of the Apostles and the Eastern Church (Eastern Orthodoxy) must also cling to their tradition as the true succession of the Apostles, then which one is right? It becomes a combat of traditions without a higher standard to arbitrate contention over orthodoxy and orthopraxy. Of course, the same could happen in the Protestant world. What if the Dutch Reformed and the Scottish Presbyterians (for example) can’t work together because each one is placing their particular tradition higher than the authority of the Word of God?

Over the years, I have run into Baptists, Presbyterians, Dutch Reformed, Anglicans, Roman Catholic and Eastern Orthodox authors who are able to contend for the truth of God’s Word against the lies of Marxism and feminism (for example). I have allies against wokeness & liberalism across the board. But I am able to recognize that because as a result of my reformed dogma, I am able to subject my own tradition to the Word of God. I seek to always be reforming my own tradition according to the Word of God (which might be a thought foreign to the RC and the EO – and even many Protestants these days).

There are a number of doctrines that I find to be confusing and even offensive to me in both the RC and the EO. For example, prayers to Mary, as much as I might try to extend the most charity to those who promote them, I find to be both Biblically and philosophically incoherent, and in worst case scenarios idolatrous (whether intentional or unintentional). For example, Roman Catholic dogma tends to blend justification and sanctification. Yet, because I have the Word of God as the highest standard, that is the standard that I can call the Roman Catholic Church and the liberal Protestant church back to. I am able to unequivocally reject both wokeness and prayers to Mary, to try to properly define the relationship between justification and sanctification, because I am seeking to faithfully reform my own tradition in subordination to the Word of Christ who is the sole Head of the Church. And while the RC and EO church pervert ancient Apostolic doctrine, nevertheless, I realize that some of their theologians are some of my greatest allies in the battle against the wokeness and liberalism of this age. Most orthodox Roman Catholic theologians still maintain the ecumenical creeds, which are faithful responses to the Word of God. We find unity where God’s Word is the highest standard. It is the Word above all earthly powers.

Traditions will always butt heads. But those who are wise will realize that we need a common standard and that we need to rally to that standard.

That standard is the Word of the Living God.

This post was also posted today, here on nathanzekveld.substack.com.

Photo by Scott Blake on Unsplash

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On April 11, 2024 By In Discipleship, Theology, Wisdom

Adulting

“Adulting is hard. I just can’t today.” “Adulting. Horrible. Would not recommend.” These and other similar sentiments have been popular over the past ten to fifteen years. People don’t want to grow up. Growing up means more responsibility, and responsibility means work, and work means that I don’t get to have “me-time” and do all the fun things I want to do. Refusal to mature or mature with joy and dignity is evident throughout Western culture. Young men don’t want to take on the responsibility of a wife and children. They will use every excuse in the book not to try to find a wife. The red-pill masculinity gurus recite the numbers concerning the bias against men in family court, so men retreat to staying children the rest of their lives, afraid to take risks. Young women with the fantasy of having innumerable choices of men because of all the connections they have on social media refuse to “settle” for anything less than the top one percent of men and neglect to take on the responsibility of being a wife and mother. Men and women get on social media and give their sob stories about how having a job and paying bills is hard. They don’t know if they can take it. Adulting is hard.

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On April 11, 2024 By In Culture

The New Right in Brazil and the X Files

I have received a few inquiries about the Brazilian political climate. This example helps illustrate my point.

We planted a church in southern Brazil several years ago, pastored by Evandro Rosa. At that time, I had separated myself from the Brazilian political discourse, spending most of my attention on American dialogues.

But going back to minister to that little flock resurrected my interests. This was before Bolsonaro came into the scene. We were enjoying local beer at a men’s gathering when I naively inquired which political parties in Brazil favored a small government. I remembered everyone’s faces. I had asked something that did not compute. I had been used to seeing republican politicians at least propose the idea of limited government. Still, Brazil had been heavily under the control of socialistic leadership for decades, and the contrast wasn’t between big and small but between Big and Bigger governments.

That trajectory has undoubtedly changed in the last 5-7 years. The rise of Bolsonaro (the tropical Trump) brought a new fervor for conservative politics. The American investment in libertarian and conservative work in Brazil was finally paying off, and a more patriotic brand emerged, one that showed concern for the well-being of its own people and who saw that governments work best when they show restraint and promote the good of the people by unshackling itself from leftist ideologies and pursuing freer societies.

One of the most inspiring aspects of this political transformation is the rise of young politicians like Nikolas (see the viral view in the comment section). These dynamic individuals are not just taking over various seats once occupied by career statists but also challenging the status quo with their fresh perspectives and innovative approaches. Their immense support from the Brazilian people is a testament to the growing appetite for change and a brighter future in Brazilian politics.

As we witness this exciting transformation in Brazilian politics, let us stand in solidarity with these young politicians and their tribes. May their numbers increase, and may their efforts continue to shape a future that aligns with our shared conservative values.

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On April 10, 2024 By In Podcast

KC Podcast – Episode 129: Measures of the Mission

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On April 10, 2024 By In Culture

The Anxious Generation and the Problem of Blame-Shifting

We are now encountering what Jonathan Haidt calls the “anxious generation.” Emergency room visits for self-harm rose by 48% among boys. Among adolescent boys, the suicide rate rose by 91%. These astronomical numbers reveal something about our time. This radical shift took place only in the last decade.

We cannot doubt that lockdowns paralyzed much of the manly impulse to have adventures. That isolated existence- which many of us refused to accept- also gave young men the sense that the world needed to function according to their desires and passions. Yes, that season impels young men to create reality according to their image and likeness. So, what happens when the world does not reply affirming you or your existence? What happens when the first negative Instagram comment about your looks depletes you of any wish to live? Is that normal? Does it explain the psychology of anxiety?

Another piece of this anxious generation manifests through various forms of animosity, which has become a common thread in a disenchanted world. When people lose their sense of the holy, they make sociological determinations about places and people. In other words, they disenchant them to feel enchanted. People shift their woes to systems and people groups to validate their existence and purpose. If you can do this successfully, you don’t have to analyze your role in the babelic nature of the anxious environment you have created for yourself.

Of course, I am not saying that evildoers get a pass. They don’t and shouldn’t. But I am saying that this perpetual blame-shifting ritual quickly becomes an addictive cycle. The more one views the world’s woes through this lens, the easier it is to find massive scapegoats to alleviate our people’s political and social sins or our own. There will always be culprits to soothe our anxious hearts.

In this paradigm, we can live reactionarily, passing out guilt cards to everyone else and every people group but ourselves. This absolves us of our mistakes, allowing us to continue without responsibility. Then, our mistakes can be atoned for and absolved by those who regurgitate the same priestly language. “It’s their fault” is not a 21st slogan. It is as old as midday in the Garden of Eden, and it’s time we break this cycle.

This model chooses a seatbelt society specializing in safety but never giving heed to the adventure of responsibility. It’s a self-sabotage that endangers our ways and our capacity to make sense of the world around us. We are an anxious generation, and only placing our sins at the feet of the cross will heal our heavy hearts.

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