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By In Theology, Worship

How to Become a Church Planting Church

autumn moments

I recently attended a Church conference sponsored by the Acts 29 Network and Origin Church of Roseville called, “Simple Effective Church.”

Origin Church RosevilleOrigin Church hosted the conference at their Roseville campus and described the event as, “uncomplicated systems for thriving disciple making.” A majority of the church leaders in attendance fell into the reformed or evangelical brand of independent churches, although I met a few from baptist and presbyterian denominations. Our collared priest outed our group as from a more liturgical background.

Brian Howard Acts 29 NetworkThe event had three sessions led by Pastor Brian Howard. Pastor Brian co-founded Sojourn Network, a national church planting network, currently leads Church Multiplication for Pacific Church Network, and serves as Network Director of Acts 29 US West.

His three sessions were entitled, “How to Become a Church Planting Church,” “No One Even Knows Your Church Exists: What you can do about it,” and  “Avoiding Elder Blowup: How to do leadership development from day one.”

Become a Church planting Church

Howard emphasized that we need to view missions as a three-pronged category that includes “local, domestic, and international” missionary efforts. Noting that while many churches focus on setting aside a percentage for international missions, perhaps we ought to consider adding a local church planting line to our  budgets and plans for giving. It is also worth considering his suggestion to “adopt and support an existing church planter” and to, “partner with other churches in supporting a church planter.”

No One Even Knows Your Church Exists

If your church closed today, would anyone in your community notice? For those of us in liturgical churches, it is much easier to focus inwardly on the beauty of our own services. So where do we start? Howard suggests that the basic goal of church outreach is to develop a long term presence in your community. “Church is more than a crowd,” he said. “We all know that numerical growth is not the same thing as spiritual success.”

According to Howard, that long term presence begins with identifying your target area and researching the ways you can serve the community around your church. “We mapped out the neighborhood around my church and my home, and then we pulled up the census data for this region.” This “research” plan is to help church leaders navigate their own culture and what they hope to create. Age, ethnicity, language, religious preference, and income were all considered as relevant data points to help church planters understand what kinds of outreach they might explore. For example, a historically Roman Catholic demographic like latinos might be more primed for a liturgically grounded service, while outreach to an economically challenged community might take the form of a church-based medical clinic or food closet.

“Whatever you do, be seen as a community of love,” said Howard. He then challenged the group of pastors and leaders to each brainstorm twenty new ideas for outreach.

Avoiding an Elder Blow-Up

His third talk was important in a post-denomination church planting context. Many are familiar with the rise and fall of Mark Driscoll and a number of other “non-denominational” network-style planters. As I listened to the talk, I considered how much of Howard’s advice was embedded in the historical polity of both the presbyterian and episcopal models. I couldn’t imagine attempting to plant a church on my own and perhaps this is why Acts 29 Network has become so popular.

Brian Howard suggests plants create an “outside advisory team,” where pastors can, “communicate their plans from day one.” While encouraging churches to develop leaders as a priority, he also advised against installing men, “who were formerly elders in other churches.” While I disagree with this sentiment, I can understand where Howard is coming from with elders who move from church to church to gain control.

He concluding remarks suggested plants implement a more involved leadership development structure in the elder process. I’ve been working through Dr. Tony Baron’s work called, “The Cross and the Towel: Leading to a Higher Calling” (amazon) and would highly recommended anything by Dr. Baron on the subject.

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By In Theology

The Upside-Downness of the Gospel: A Look at the Beatitudes, Part IV

Martin Luther once said:

`Twas a strange thing the world should be offended at him who raised the dead, made the blind to see, and the deaf to hear, etc. They who would deem such a man a devil, what kind of a God would they have? But here it is. Christ would give to the world the kingdom of heaven, but they will have the kingdom of the earth…”a

A short review will help as we discuss the next beatitude.

The world perceives the kingdom of heaven to be a threat to their kingdoms. As the atheists of the first century acknowledged, these Christians turned the world upside down with their message and their lives. The kingdom is God’s world coming to earth. This new world is a world that manifests itself in an entirely different fashion than the present kingdoms. It is upside down; it is foolish to those whore are perishing.

In short, the beatitudes are instructions for how we are to live in this world; but beyond that, it is also how we turn the world upside down. The beatitudes reveal how the actions of Christians will transform the world from an ethic of shame to an ethic of honor. They are value statements. When you read them do not limit the word blessed as simply happy, but look at it as honorable.  In other words, to live this Beatitude/Beatific life is an honor. Jesus is saying that if you live in this way you will be honored and exalted in due time. Again, this is the paradox of the Christian message: that when you are poor in spirit you are honored in the kingdom of heaven.

The beatitudes serve as a poem divided into two sections; each section contains 36 words. In this poem, Jesus is not telling us that if we live this way we will enter the kingdom of heaven, rather Jesus is saying that this is how kingdom-disciples live; those who have been transformed by the grace of the gospel are now called to transform the world.

We established the first beatitude “poor in spirit” as a foundational beatitude to understanding the other seven. To be poor in spirit is to depend on the infinite riches of God in Christ Jesus; it is to reject the self-sufficient way that so many live in our day, and instead embrace a life of supreme dependence upon God’s word. Our look at the beatitudes continues in verse 4:

Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.

[2] And he opened his mouth and taught them, saying:

[3] “Blessed are the poor in spirit, for theirs is the kingdom of heaven.

[4] “Blessed are those who mourn, for they shall be comforted.

The beatitudes are about Jesus coming as the restorer of His people. Israel has been an outcast and now Jesus comes to restore her; but he is coming to restore a particular type of people– a people who mourn. How honorable it is for those who mourn, for they shall be comforted! This is a fulfillment of Isaiah 61, which says that Yahweh will comfort those who mourn.What is Jesus not saying in this Beatitude? Jesus is not saying that those who are constantly in a state of self-pity and shame, those who are looking inwardly for sins, and those who cry over their transgressions will be comforted. There is a sense in which we mourn over our sins, but this is not what mourning means in the context of the beatitudes. In this contextthose who mourn are those who grieve over the condition of this present world. Those who mourn are those who hope that the world will be made right. Those who mourn have a biblical sense that something is not right in this world and this leads to marvelous expectation for the work of the kingdom of heaven. Those who mourn will be comforted because they know that the kingdom of heaven is the only hope for the world. They believe that the gospel will transform lives and form a new humanity. N.T. Wright says:

But the whole point of the Gospels is that the coming of God’s kingdom on earth as in heaven is precisely not the imposition of an alien and dehumanizing tyranny, but rather the confrontation of alien and dehumanizing tyrannies with the news of a God—the God recognized in Jesus—who is radically different from them all, and whose in-breaking justice aims at rescuing and restoring genuine humanness…b

N.T. Wright summarizes well this beatitude. Those who mourn are those who seek the shalom of the city; they are the ones who desire to see the present world reconciled to Jesus Christ and who desire the kingdom of heaven to be the ultimate and true kingdom of all the world. Those who mourn wish to see that tyrants will be confronted by the good news of God’s kingdom and be humbled and bow down to King Jesus. This beatitude is a parallel to the prophetic word of the prophet Ezekiel in chapter 9. In that chapter, Yahweh is going to destroy the city, but He will protect and mark one particular group of people: those who mourn over the abominations of the city. These are the ones who will be comforted. This background shapes how we understand this beatitude. The ones mourning are the ones who grieve over the atrocities and the many sins committed against Yahweh and His anointed one. The people in the kingdom of heaven don’t live their lives expecting to escape this  they live their lives hoping to see this world transformed. This is why we are called to mourn, and in our mourning we will find that Yahweh will comfort us with a vision of a transformed world.

Practically, we cannot mourn something we do not understand. We cannot understand the depths of this broken world unless we see this broken world. We are called to act in our mourning. Crying over the lost condition of the world is not enough. We mourn by participating in restoration. We lament the state of things and we know that there is destruction and doom for those who do not turn to the kingdom of heaven in repentance, but we also become active participants in restoring this broken world. The vision is global, but it begins locally. We begin by looking to our own city; to our own neighborhoods and our own families. Is there enough brokenness around us to keep us longing and mourning for God’s kingdom? How honorable are those who mourn; who understand the true significance of how the world has been wrecked by sin, but also how the world will be restored by Jesus Christ. They who mourn will be comforted.

  1. Martin Luther, http://www.reformed.org/master/index.html?mainframe=/documents/Table_talk/table_talk.html  (back)
  2. http://godspace.wordpress.com/2010/03/15/nt-wright-the-kingdom-of-god-and-the-need-for-social-justice/  (back)

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By In Books, Culture, Interviews, Politics, Theology

Sandlin on Christian Culture

ccl

I’ve highlighted the work of P. Andrew Sandlin, president of the Center for Cultural Leadershipbefore.  I find Dr. Sandlin to be one of the most articulate, compelling, and capable defenders of a uniquely Christian cultural engagement. Dr. Sandlin calls the interview below “the most wide-ranging” he’s done. From revivalism, to environmentalism, to the health and wealth gospel, Dr. Sandlin sets a great example of how to apply the Christian worldview. As someone in education, I especially appreciated his comment that, historically, there’s never been a distinctly Christian culture without a serious focus on Christian education. Hopefully, after listening to the interview, you’ll want to dig deeper into his work. If that’s the case, I highly recommend his book Christian Culture: An Introduction (which John Frame calls “biblical, accurate, insightful, and concise.”).

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By In Theology

The Upside-Downness of the Gospel: A Look at the Beatitudes, Part III

How then do we apply the life of the kingdom as we begin to explore the beatitudes? We are going to consider only the first beatitude because the first beatitude establishes a foundation for how are to understand the others.

And he opened his mouth and taught them, saying:

[3] “Blessed are the poor in spirit, for theirs is the kingdom of heaven.

There are many who believe that these are just ideals that we cannot achieve, but Christ demands that we live in this manner. These are not hypothetical commands, so that we can try and get a taste of what it looks like to be poor in spirit, no, these are commands given to us as people to achieve by the grace of God. Just as the kingdom of heaven is a real manifestation–not some ethereal and abstract idea–so our call to be poor in spirit is a present reality.

The kingdom of heaven is the coming down of God’s world to earth. The heavenly kingdom comes to earth so that throughout time earth might become like heaven, and one day heaven and earth will come together to form one holy city, the New Heavens and New Earth. The kingdom of heaven is the earthly taste of the New Heavens and New Earth.

Jesus says that the poor in spirit possess the kingdom of heaven. “It’s really the gateway to the rest of the beatitudes. You see—if you don’t get being poor in spirit right, then there is no way you can be properly meek or mournful or hungry or thirsty or pure in heart or peacemaking or persecuted for rightousness’ sake.”a So, what does it mean to be poor in spirit? To be poor in spirit is to recognize your dependence upon God; your dependence upon His riches. Your life and your goods are nothing apart from the author of your salvation. Those poor in spirit are those who truly understand the justification of God; that apart from God’s work in us we would never be able to follow and obey Yahweh. How do I know that I am justified in Christ? Because I live in utter dependence of His grace. Being poor in spirit is not an optional character trait, it’s the basic orientation of the justified believer in Christ. The poor in spirit knows their need for God.  How well do you know your need for God?

The contrast to “the poor in Spirit” is to be “rich in Spirit.” Biblically, this is not a positive trait, because the rich in spirit live independent of God. They view themselves justified apart from the grace of God and so they live in their self-sufficiency and in their pride. The rich in spirit person is always aware of people’s shortcomings and deficiencies. He is always content that he is not like the others. He is quick to find fault in others, but he never looks at his own sins (Mt. 7:3-5). He lives arrogantly and proud of his own accomplishments without ever finding joy in other people’s joy. The rich in spirit are full of themselves. They walk around looking for people to criticize and they can’t wait to tell so and so someone else’s mistakes.

The rich in spirit have a deep sense of their own self-sufficiency. They don’t need the community; they refuse to be a part of the body. They live for themselves and they go their own separate ways.

How different is the picture our Lord portrays with this little phrase “poor in spirit?” The poor in spirit considers others more significant than themselves. This is why Jesus’ message in this sermon is upside down. There’s nothing in our bones that inclines us to consider others more important than ourselves. Our natural inclination is to think more highly of ourselves than we ought, and to think that we are more important—more essential—more valuable—than others. But Jesus has baptized you and he has called you to believe something that goes against your natural inclinations, and he expects you to do it. He has given you the grace to do it. He expects you to grow in the grace that he has given you, which necessarily means becoming poorer and poorer in spirit. This is how Christ lived. He lived his life for the sake of others. He esteemed others and he was sacrificed for others, because Jesus became poor in spirit for you.

  1. Notes from Pastor Jeremy Sexton  (back)

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By In Theology

The Upside-Downness of the Gospel: A Look at the Beatitudes, Part II

Before we delve into the Beatitudes we are confronted with the first two verses of Matthew 5, which establish the background for this sermon:

Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him. And he opened his mouth and taught them, saying…

Mountain and Mouth

There are two words that need to be stressed in these verses, and they are mountain and mouth. First, the gospel of Matthew is full of mountains. In fact, the first mountain we see is in Matthew 4 where Satan takes Jesus up on the mountain and offers Him all authority if He only bows down and worships him. The last mountain is in Matthew 28 where Jesus gives forth his commission to His disciples on a mountain. Jesus begins on a mountain in Matthew 4 being offered all authority; He ends in Matthew 28 with all authority in heaven and earth. He receives this authority not because He submitted to the devil, but because He conquered the devil by giving His life through death.

And why are there so many allusions to mountains in the gospel? The simple answer is that Matthew is drawing our attention to that great mountain in the Old Covenant where Moses received the laws of Yahweh and instructed the people how to live and how to be a different people from the nations around them. Jesus is the greater/better Moses. Just as Moses gave Yahweh’s law to the people, so now Jesus, as the lawgiver, instructs his people how to live and consequently how to become a different people, a kingdom people different from all the other earthly kingdoms. The Sermon on the Mount is an extension of the laws of Moses; it was what Moses’ law always intended, but in Christ these laws are lived out in fullness, loyalty, and righteousness. The Sermon on the Mount is not a set of harsh, moralistic, legalistic rules to live by, they are life-transforming, grace-giving instructions from on high.

The second word to consider is the word mouth. It is important to see that these words are proceeding from the mouth of Jesus. In Deuteronomy 8 the people are told to live by every word that proceeds from the mouth of God. Jesus rebukes Satan by pointing back to Deuteronomy, and now in the Sermon on the Mount, Jesus is the one who speaks authoritatively. Jesus is affirming that He is Yahweh in the flesh. Just as Israel needed to live by the words of Yahweh, this new Israel—composed of Jews and Gentiles—need to live from the words that proceed out of the mouth of Jesus the Christ. These words in verses 3-12 are the words of a new world order given by a new Moses to a new people.

An Honorable People

There are eight beatitudes in this sermon. Some have translated the word “beatitude” as happy or blessed, but a more accurate way of understanding this term is by translating it as honorable. These are value statements. The Beatitudes are not characteristics of a pitiful/shameful people, but these are characteristics of an honorable people; a people who have been exalted because of their dependence on God. Saint Peter says that if we humble ourselves before the Lord He will exalt us in due time.a The people of the kingdom are being honored and exalted when they live according to the laws of the kingdom.b These beatitudes are set against the shameful characteristics of those outside the kingdom. Jesus is saying, “How honorable are those who live under these gracious laws!”

Another element concerning the beatitudes is their poetic nature. The first four beatitudes contain 36 words. The last four also contain 36 words,c forming a perfect poem. We are considering a piece of poetry as we look at the Beatitudes.

One final observation, and a crucial one before we look in great detail in the next few posts: As we apply these beatitudes we must remember that these are not intended for those who want to be in the kingdom or as a way of getting in the kingdom. No, these are for those who are already in the kingdom seeking to expand and live out the ethic of the kingdom. We are not to see these as ways of getting in the kingdom, but as ways of living the kingdom out.

Part 1

  1. I Peter 5:6.  (back)
  2. K.C. Hanson’s analysis of “Honor and Shame in the Ancient World.  (back)
  3. Leithart writes: “12 is the number of Israel and 72 is the number of the Table of Nations in Genesis 10.”  (back)

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By In Theology

The Upside-Downness of the Gospel: A Look at the Beatitudes, Part I

Sometimes we hear the most insightful comments from the mouth of unbelievers. A few years ago before the death of renowned atheist Christopher Hitchens, a self-professed “liberal female pastor” interviewed the anti-Christian author. She began the interview by asking him why he chose to debate fundamentalists who believed in the literal resurrection of Jesus and His atonement for our sins. As a liberal she did not believe in a literal resurrection nor other classic Christian truths. The Bible stories were mainly myths given to illustrate how to better love one another. The atheist Christopher Hitchens answered with the forcefulness and clarity you would expect: “Then I am not speaking to a Christian at all!” He then proceeded to quote St. Paul who said that “If there is no resurrection, then we are of all people most miserable.” Hitchens, of course, was not defending Christianity, but at least he knew what a Christian believes. This is an accurate assessment from the mouth of one of the most hostile and leading atheists of the 21st century. In Hitchens’ world, there is an antithesis: you either believe in the resurrected Christ of Scriptures or you reject him. There is no middle ground. You may put on a clerical garb, but in the end you are dressing yourself as a servant of the deceiver.

Historically, in the year AD 50 there was a group of Christ-haters–the atheists of the first century. They lived in Thessalonica and their words were recorded in Acts 17. They said the following: “These men who have turned the world upside down have come here also.”They were referring to Paul and Silas and their assessment was that the way they lived and what they proclaimed was turning the world upside down. It was revolutionizing the present world system.

It was Augustine who coined Jesus’ great sermon as the Sermon on the Mount. And what I want you to be keenly aware of as we consider these verses in these next few posts is the upside-downess of the kingdom of heaven. The atheists of the first century despised our Lord, but they understood that something strange was happening; something different than anything they had seen before. “These Christians are shaking the world with their backwards and non-sensical message,” they said.

The kingdom of heaven is like that. It comes from heaven to earth to manifest itself in a way never seen by men. The reason this kingdom is so different than the other kingdoms is because it is a heavenly kingdom; a kingdom that operates by different standards. It is no wonder that from the very beginning the kingdom of heaven has been contrary to common sense.The very idea of a woman giving birth to the Creator of the Universe—of God becoming flesh—is about as contrary to worldly wisdom as it gets.

And this foolishness, what the world perceives the kingdom to be, also applies to how Jesus’ followers are to act and think. If the kingdom receives this perception from the world, then too, will the people of the kingdom receive a similar assessment? Those who have been gripped by this scandalous good news about Jesus are to believe things and do things that seem utterly backwards to the world and this in turn will have a profound effect on the world. The subjects of the kingdom of this world glory in power and coercion and being first. But the subjects of Christ’s kingdom glory in weakness and servanthood and meekness and being last.

Is it any surprise that when the world reads the instructions found in Matthew five they think it is irrational, backwards, and strange? If this were a kingdom built by men then it would be a kingdom for the strong and the rich and the wise and the satisfied and those who do not need anything or who are truly independent, but the kingdom of heaven is not like that. The kingdom of heaven is a kingdom in which God paradoxically became poor and meek and mournful and hungry and thirsty and persecuted—a kingdom in which God submitted to death on a cross.

When the disciples of Christ listen and live out the commands of Christ, then we can expect the world to be turned upside down. We cannot be hearers of the law without doing and living the law also.

In the next few posts we will consider how the renewed community ought to live before this watching world.

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By In Theology

The Trouble with the Literal Interpretation

Guest Post By Gregg Strawbridge

See the longer article here which addresses the details of St. Luke’s Gospel:

http://allsaints-church.com/files/etstearingdownhouse.htm

Should we interpret “literally” – well, yes. But what does this mean? Let me pick on the dispensationalists. “That a single passage has one meaning and one meaning only has been a long-established principle of biblical interpretation. Among evangelicals, recent violations of that principle have multiplied,” writes Robert Thomas. Thomas cites Milton S. Terry’s classic Hermeneutics text, “A fundamental principle in grammatico-historical exposition is that the words and sentences can have but one significance in one and the same connection. The moment we neglect this principle we drift out upon a sea of uncertainty and conjecture.” In defending grammatical-historical hermeneutics, Thomas challenges Clark Pinnock’s “future” meanings, Mikel Neumann’s contextualization, Greg Beale and Grant Osborne on Revelation 11, and Kenneth Gentry’s preterism, and last but not least the whole lot of progressive dispensationalists with their “complementary” hermeneutics. He even calls Daniel Wallace’s Greek book dangerous because Wallace acknowledges that there are “… instances of double entendre, sensus plenior (conservatively defined), puns, and word-plays in the NT.” He sounds the alarm: “A mass evangelical exodus from this time-honored principle of interpreting Scripture is jeopardizing the church’s access to the truths that are taught therein.”

However, literary structure, encoded narratives, and double senses in Luke’s gospel, not to mention the Gospel of John, and indeed most Biblical literature, do not square with this simplistic hermeneutic. I call this way of reading mono-literalisticalism. It assumes the Bible is a term-paper, apart from obvious metaphors like “I am the door.”

The insistence on a monoliteralistical-meaning to Scripture surely does not reflect the NT writers’ use of the OT. Think of Paul’s allegro in Galatians 4:21–5:1 with Sarah and Hagar. Or of the ark and baptism in Peter’s antitupos in 1 Peter 3:21. Or Matthew’s “out of Egypt, I called My Son” (Matt. 2:15, Hos. 11:1). I believe that for interpreters such as Dr. Thomas, the real issue is to protect certain conclusions of the interpretive process, namely, classic dispensationalism’s schemata. The process of interpretation is not made of stainless steel rules, neutral, objective, and unbiased. No interpretive process is a mere straight-jacket of meaning; no interpretation is a mere following a objective, neutral, obvious rules. Hermeneutics is really an exercise in the justification of a point of view. Ok, I sound too deconstructionist here. Not my intention. There is objectivity and the Text is not a wax nose you can bend any way. But the old school dispensationalists really did not produce an objectively demonstrable interpretation out of linear hermeneutics. That’s why they had to reform from within; “progressive dispensationalism.”

Consider St. Luke. One can easily miss the structure of Luke without reading for structure, type, and parallels. But it is clearly no accident that the temple (beginning, middle and final verse) is so prominent. As it turns out, no Biblical writer gives us modern prose which sets out its messages flatly without any dimensionality. From the crafted genealogies to the arrangement of the Psalms, Scripture is robust literature. It is the first literature and the perfect literature. All Scripture has, what I am calling, multi-dimensionality. To some extent that is how all good literature works. Melville’s classic, Moby Dick, is just a story about a big whale. No. It is a rich and wonderful novel because it is more than the story of Ishmael and the hunting of a white whale. It is the story of Ahab “striking through the mask” at God. Such literature includes the robust and subtle development of symbol, type, foreshadowing, and imagery, almost to the point of allegory.

In Luke, Jesus walked to Jerusalem. Who denies Jesus traversed from this GPS coordinate to another GPS coordinate? That is true. But that is hardly the meaning of Luke’s refrain in chapters 9-19. Jesus “steadfastly set His face to go to Jerusalem” (9:51). Luke clearly has deeper structures of meaning in mind which shaped his gospel. All Scripture abounds in such rich literary structures.

Taking another example, is it scientifically possible for a man to survive inside of “fish” for three days, is it a fish or a whale, fish or mammal? The point of the book of Jonah is not biology. Jonah is a story about a man swallowed up. Jonah has more than one sense. There are literary conventions in Jonah. There are undercurrents like the chiasm in Jonah 1:3 (a structural parallelism). Jonah’s action is a fleeing from the Lord that takes him:

…to Tarshish, away from the face of the Lord

 

down…

 

…to Tarshish

 

down…

 

…to Tarshish, away from the face of the Lord.

This pattern communicates the rebellious nature of Jonah’s flight in a very vivid sense. It sets up the more subtle point of Jonah’s real repentance when he is spat “up” on the land (Jon. 2:10).

Jonah was swallowed by “a great fish” and he came out alive. This actually happened. Liberalism has long seen these dramatic literary delights, denying the power thereof. Fundamentalists know this is a fact and truth. They will stare down a liberal with the gleam of a thousand Covenanters in their eye (CSL That Hideous Strength). But the Triune God of the Bible is not outdone in creativity. He can do poetry. He can create poetic and artistic reality.

The literary purpose of Jonah has extra-dimensionality and we are told as much by Jesus. He refers to the “sign of Jonah.” “An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth” (Matt. 12:39-40). Jonah is the story of the whole nation (Hos. 6:2). Israel is disobedient and will be cast into the sea of the Gentiles. But she will be saved by the unclean nations somehow (Assyria, Babylon, Persia) and finally delivered back into the Land. This will result in the increasing knowledge of God (in Assyria, Babylon, Persia). Israel will come back to life (in the spread of the knowledge of God). Finally Israel will be embodied in One who will go down, down, down and come up to Life.

An elder (Chris Schlect) once challenged me on this point in an interview for my pastoral charge. What is my view of Westminster Confession 1:9? “The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.” I believe my points above reinforce the main point of these wise words: “The infallible rule of interpretation of Scripture is the Scripture itself.” But note the parenthetical remarks: Scripture’s sense “(which is not manifold, but one).” We are to take all of God’s Word as instructive and inductively search out our principles of interpretation from the way Scripture uses Scripture. This will not lead us to impose a “four-decker” allegorical bus (as some medievals saw) on the text. Still, reading the Bible as a xerox of Modernity leads to woeful error. Scripture is ancient literature and we must understand the differences between the way ancients “hear” the Text vs how modern writing and reading works. Moreover, it is God’s writing and we must accept His hermeneutics. In order to do that we must immerse ourselves in the ad fontes of the Word.

The greatest influence on my reading of Scripture has been James B. Jordan. Check out his teachings on interpretation:

The most valuable biblical commentary in the world (audio):

http://www.wordmp3.com/details.aspx?id=13689

Some thoughts about JBJ’s contribution:

http://www.wordmp3.com/details.aspx?id=18300

Select 10 items for only $1 per mp3:

http://www.wordmp3.com/details.aspx?id=17886

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By In Theology

What does it mean to mourn?

Blessed are those who mourn, for they shall be comforted.”

The Beatitudes are about Jesus coming as Restorer of His people. Israel has been an outcast and now Jesus comes to restore her; but He is coming to restore a particular type of people; a people who mourn. How honorable it is for those who mourn, for they shall be comforted. This is a fulfillment of Isaiah 61, which says that Yahweh will comfort those who mourn.

What is Jesus not saying? Jesus is not saying that those who are constantly in a state of self-pity and shame; and who are looking deeply inwardly for sins and are crying over their transgressions; these will be comforted. There is a sense in which we mourn over our sins, but this is not what mourning means in the context of the Beatitudes. In this context, those who mourn are those who grieve over the condition of this present world. Those who mourn are those who hope that the world will be made right. Those who mourn have a biblical sense that something is not right in this world and this leads to a marvelous expectation for the work of the kingdom of heaven. Those who mourn will be comforted because they know that the kingdom of heaven is the only hope for the world; they believe that the Gospel will transform lives and form a new humanity. N.T. Wright says:

But the whole point of the Gospels is that the coming of God’s kingdom on earth as in heaven is precisely not the imposition of an alien and dehumanizing tyranny, but rather the confrontation of alien and dehumanizing tyrannies with the news of a God—the God recognized in Jesus—who is radically different from them all, and whose in-breaking justice aims at rescuing and restoring genuine humanness…

N.T. Wright summarizes well this beatitude. Those who mourn are those who seek the shalom of the city; they are the ones who desire to see the present world reconciled to Jesus Christ; they desire the kingdom of heaven to be the ultimate and true kingdom of all the world; that tyrants will be confronted by the good news of God’s kingdom and be humbled and bow down to King Jesus. This beatitude is a parallel to the prophetic word of the prophet Ezekiel in chapter 9. In that chapter, Yahweh is going to destroy the city, but He will protect and mark one particular group of people: those who mourn over the abominations of the city. These are the ones who will be comforted. This background shapes how we understand this beatitude. The ones mourning are the ones who grieve over the atrocities and the many sins committed against Yahweh and His anointed One. a The people in the kingdom of heaven don’t live their lives expecting to escape this world; they live their lives hoping to see this world transformed. This is why we are called to mourn, and in our mourning we will find that Yahweh will comfort us with a hope of a transformed world.

Practically, we cannot mourn something we do not understand. We cannot understand the depths of this broken world unless we see this broken world. We are called to act in our mourning. Crying over the lost condition of the world is not enough. We mourn by participating in restoration. We lament the state of things and we know that there is destruction and doom for those who do not turn to the kingdom of heaven in repentance, but we also become active participants in restoring this broken world. The vision is global, but it begins locally. We begin by looking to our own city; to our own neighborhoods and our own families. Is there enough brokenness around us to keep us longing and mourning for God’s kingdom? How honorable are those who mourn; who understand the true significance of how the world has been wrecked by sin, but also how the world will be restored by Jesus Christ. They who mourn will be comforted.

  1. We might add as a contemporary application the tearing of human bodies in the womb for profit  (back)

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By In Theology

Triumph, Worship, and Humiliation: Three Quotes on Calvin’s Birthday

Few theologians and pastors have had such an enduring impact on the church as John Calvin. His work continues to be studied, followed, critiqued, built upon, and condemned. Today is Calvin’s 506th birthday. Here are three quotes from him. I have bolded certain lines that struck me.

Reformed theology has divided the work of Christ up into three different roles: prophet, priest, king. Here is Calvin on the comfort which comes from understanding that Christ is king and that his kingship is permanent and heavenly, not temporary and earthly. This is from his Institutes Book II, Chapter XV.

Thus it is that we may patiently pass through this life with its misery, hunger, cold, contempt, reproaches, and other troubles-content with this one thing: that our King will never leave us destitute, but will provide for our needs until, our warfare ended, we are called to triumph. Such is the nature of his rule, that he shares with us all that he has received from the Father. Now he arms and equips us with his power, adorns us with his beauty and magnificence, enriches us with his wealth. These benefits, then, give us the fruitful occasion to glory, and also provide us with confidence to struggle fearlessly against the devil, sin, and death. Finally clothed with his righteousness, we can valiantly rise above all the world’s reproaches; and just as he himself freely lavishes his gifts upon us, so may we, in return, bring forth fruit to his glory.

What a great passage about Christ’s preservation of his people, which allows us to fight to the end and give all the glory to Christ when the battle is finished!

Here is a quote from The Institutes, Book II, Chapter VIII. He is explaining why the worship of God (the first four commandments) is the foundation for righteous living (last six commandments). It is easy to focus on moral living without focusing on the worship of God. Calvin is not fond of this approach. By religion in this passage he means right worship of God.

The first foundation of righteousness undoubtedly is the worship of God. When it is subverted, all the other parts of righteousness, like a building rent asunder, and in ruins, are racked and scattered. What kind of righteousness do you call it, not to commit theft and plundering, if you, in the meantime, with impious sacrilege, rob God of his glory? Or not to defile your body with fornication, if you profane his holy name with blasphemy? Or not to take away the life of man, if you strive to cut off and destroy the remembrance of God? It is vain, therefore, to talk of righteousness apart from religion. Such righteousness has no more beauty than the trunk of a body deprived of its head. Nor is religion the principal part merely: it is the very soul by which the whole lives and breathes. Without the fear of God, men do not even observe justice and charity among themselves. We say, then, that the worship of God is the beginning and foundation of righteousness; and that wherever it is wanting, any degree of equity, or continence [self-restraint], or temperance, existing among men themselves, is empty and frivolous in the sight of God.

I recently preached on suffering, which led me back to Calvin’s sermon on Matthew 5:11-12, which can be found in this book. In that sermon I found this quote about how it is easier to endure death than humiliation, which I thought was easily applied to our current situation.

Moreover we are not only encouraged to put up with personal injury and trouble, but also with criticism, slander, and false report. This is perhaps the hardest thing to bear, since a brave person will endure beatings and death more easily than humiliation and disgrace. Among those pagans who had a reputation for courage were noble souls who feared death less than shame and dishonor among men. We, therefore must arm ourselves with more than human steadfastness if we are to calmly swallow all the insults, censures, and blame the wicked will undeservedly heap upon us. That, nevertheless, is what awaits us, as St. Paul declares. Since, he says, our hope is in the living God, we are bound to suffer distress and humiliation; we will be objects of suspicion; men will spit in our face [I Cor. 4:11-13]. That is God’s way of testing us. We must therefore be ready to face these things and to take our Lord’s teaching here [Matt. 5:11-12] as our shield for the fight.

Calvin understood that often our greatest fear is not loss of life, but loss of reputation. For those of us fighting the battle against sexual immorality, gender confusion, sodomy, the traditions of men, our government, and increasing compromise in the church, we know this is true. Would you rather live branded as a bigoted, hateful, man ostracized from society like a leper or malignant sore or die a hero? I think we would all rather die heroes. But our reputation is the first thing that will be lost in this battle. In the end the question will be, Do we love Jesus more than we love our good name?

Finally, if you would like a summary of Calvin’s view of courtship, engagement, and marriage, at my personal blog I have been working through Robert Kingdon and John Witte’s book Sex, Marriage and Family in John Calvin’s Geneva. I enjoyed the scholarship in this book, as well as how it helped me to look at contemporary debates through a different lens. Here is the latest blog post on the book. At the bottom of the post you can find links to more posts on the book.

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By In Culture, Film, Theology

Gran Torino, Unforgiven, and the Justice of God

Gran Torino

Both of these movies are rated-R and contain quite a bit of salty language. Unforgiven also has some sexual content.  I will be giving the basic plot of the each movie including the ending. So if haven’t seen them and plan to you may want to come back. 

Gran Torino  is directed by and stars Clint Eastwood. He is an old Korean War vet who lives in Detroit. The movie opens with his wife’s funeral. His neighborhood has been overrun by Asians. He is the last white man left. He spends his days keeping up his yard, drinking at the bar, mocking the local priest, and yelling racial epithets at his Asian neighbors. Through a series of events he becomes friends with the Asian family next door and begins to mentor the teenager in the family, which includes teaching him to cuss and work hard.  A local gang insists that the boy join up, but he refuses.  This gang ultimately beats up and rapes (this is not seen on screen) the boy’s sister in retaliation for his refusal to join the gang as well as his friendship with the veteran. No one will give up the men in the gang. The neighborhood is silent. Eastwood figures out that this boy will never be free of the gang. The movie ends with Eastwood going to the gang’s house unarmed. He tricks them into killing him in public so they will go to jail and the boy and his family can be free. He sacrifices his life so the young man can have a new life.

Unforgiven is another movie which Eastwood directs and stars in. He is a washed up gunfighter in his last days. His wife is dead. He is weak. The movie begins with him chasing a pig around the pen and ultimately falling in the slop.  He agrees to take on one last job with a young, hotheaded gunfighter who dreams of glory but does not understand the cost of killing men. Eastwood recruits his old partner, Morgan Freeman, to help them. They do the job, which means killing a man and his partner who cut up a prostitute’s face. In the process they come in conflict with the tyrannical, local sheriff, Gene Hackman. Hackman ultimately kills Morgan Freeman in brutal fashion. The movie ends with Eastwood coming back to town and taking vengeance by shooting Gene Hackman. Unforgiven is not your typical revenge movie. Killing in the movie takes a toll. Eastwood does not want to talk about his gun slinging days. He dreams of men he has killed covered in maggots. Killing is not glorified. Yet it still is a revenge flick. Eastwood’s wrath is on full display at the end as he points his gun at Hackman’s face.

 

As Christians we typically look at these two movies and see one that tells a Christian story of sacrifice for others and one that tells a non-Christian story of revenge. However, this is splitting apart what should not be torn asunder. Our God is a God of vengeance (Romans 12:19). Vengeance and wrath are part of the Christian story. They are part of God’s character. The story of Jehu’s purging of Ahab’s house is a great, bloody example of God’s wrath poured out on man. But wait you say, “Unforgiven is not about God’s wrath. It is about man’s wrath.” To which I say, “That is all a movie can do.” In movies men can be little Christs sacrificing for those around them or they can be little Christs executing vengeance on the wicked. Just as Gran Torino is Christ’s sacrifice put on the small screen so Unforgiven is the wrath of Christ put on the small screen as well. (I am not saying the director meant it that way or that it is a perfect representation.) We reap what we sow. Justice will be served. Wrongs will be set right. The wicked will either take the sacrifice of Christ or will pay with eternal damnation. Christ’s blazing sword is as real his bloody cross.

This is not a wholehearted defense of revenge movies. Bloodlust is a problem in our culture, especially among young men. Movies like Unforgiven can appeal to that lust for blood instead of a longing for justice. Revenge movies can exploit violence in a way that is not good. And few of them are done as well as Unforgiven. But revenge movies resonate with us for a reason: we long for justice. When Gene Hackman whips Morgan Freeman to death we know that something has gone  wrong.  Freeman was not perfect, but Hackman is a monster behind his badge and smile. So we wait for justice and vengeance. Eastwood’s shotgun is that justice. A father’s daughter is kidnapped and killed. The police never find the culprit. So we wait for justice. Nine people are killed at a Bible study. We wait for justice. Christians are beheaded, nuns are raped, children are exploited and we wait for justice. Old men are mocked, babies are chopped up, sodomy is praised, and we wait for justice. Sometimes justice comes in the form of  the magistrate’s sword. Sometimes it comes in other forms, such as rival gangs, cultural decline, or diseases brought on by wickedness. It can come at the Cross. It may come on the Last Day when all will stand before Christ.  But justice will come. Revenge movies remind us of this. They remind us that the character of God is not just seen at the Cross, but is also in the fires of Hell.

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