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By In Theology

Five Lessons I (Re)Learned in Lent

Easter Season is here! Christ is risen! He is risen indeed!

Easter came with all the glory expected. Every year it just seems more and more meaningful. But as I am slowly immersing into the season of abundant joy, I ask myself what to do with the season that is now behind us, namely Lent?

The 40 days of Lent a provided some genuine times of reflection, introspection, and renewal. The Season went by faster than I anticipated, but it left a profound mark in my life. There are five lessons I thought I’d share as I enter the Easter Season with a tremendous appetite to see Christ exalted in everything I do.

First, I learned that Lent is needed. We tend to think that we can meditate on everything without any order or sequence. We simply can’t. God loves time. He gave it to us. He knows we need to be structured as human beings, and He gave the Church wisdom to help us structure our meditations and concerns. To do so, He gave us Jesus. Jesus is with us all year long as we live, move, and have our being in Him through Advent, Christmas, Epiphany, Easter, and Pentecost (Trinity). We need not just Christ, but His entire life lived, crucified, and raised. Consistent meditation on one theme over the others causes misdirection in affection and the Christian experience.

Second, I learned that Lent is for loving. We live for others. We live for the community. We follow the Head, and following Him means serving the body. Lent is for going the extra mile in service and charity.

Third, Lent is for dying. Life is structured as a death/resurrection pattern. We all enjoy the latter motif, but we find the dying part to be a bit outrageous. Perhaps our expectations need to be re-shaped. Lent is for dying to self. It’s for taking up the cross. It’s for weeping with those who weep. Lent is the realization that the joy of living is dying, so that others may live.

Fourth, Lent is imprecation. In Lent we learn that God has enemies.  In Lent we pray that God would act justly upon those who humiliate, abuse, torture, and murder the innocent. I learned that imprecation is the most powerful response to such cowards. In Lent I learned that God’s justice is always perfect and His acts always timely.

Finally, during Lent I learned that I do not love the cross as I ought. I learned that crucifixion and death are still too foreign to my way of thinking. I learned that the death of Jesus continues to have serious consequences for the way I live my life.

Through Lent, I learned that I needed Easter and that Easter needs Lent.<>качественное создание овпроверка работоспособности а

  1. also known as Quadragesima  (back)

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By In Theology

Good Friday Reflection

For reflection on Good Friday, here’s an excerpt from Christians at the Cross by N.T. Wright:

“Finished.” “Accomplished.” “Completed.” Jesus’ last word, which sums it all up. Part of its meaning is that everything that had gone before . . . has now come together. This is where it was all going; this is what it was all about.

Part of its meaning is that in Jesus’ world that word “finished” was what you wrote on a bill when it had been settled: “Paid in full!” But underneath these is the meaning John intends, I believe, most deeply. When God the Creator made his wonderful world, at the end of the sixth day he finished it. He completed his work. Now, on the Friday, the sixth day of the week, Jesus has completed the work of redeeming the world. With his shameful, chaotic, horrible death he has gone to the very bottom, to the darkest and deepest place of the ruin, and has planted there the sign that says “Rescued.” It is the sign of love, the love of the creator for his ruined creation, the love of the saviour for his ruined people. Yes, of course, it all has to be worked out. The victory has to be implemented. But it’s done; it’s completed; it’s finished . . .

Now here in this community, and in this church, there are plenty of Marys and Johns, plenty of people for whom life isn’t going to be the same again. Our job is to stand and wait at the foot of the cross, and to see what fresh word may come to us concerning the way forward, the way of becoming a community again . . .

Good Friday is the point at which God comes into our chaos, to be there with us in the middle of it and to bring us his new creation. Let us pause and give thanks, and listen for his words of love and healing.

N.T. Wright, Christians at the Cross: Finding Hope in the Passion, Death, and Resurrection of Jesus (Ijamsville, Md.: The Word Among Us Press, 2007), 57–58.

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By In Theology

Judas Played a Reversed Role

 

Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. 27 Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.” 28 Now no one at the table knew why he said this to him. 29 Some thought that, because Judas had the moneybag, Jesus was telling him, “Buy what we need for the feast,” or that he should give something to the poor. 30 So, after receiving the morsel of bread, he immediately went out. And it was night.

– John 13.26-30

Judas, be hasty. Take this unleavened bread, dipped in bitter herbs. Be hasty. Leave at night. Plunder me of my silver

11 In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the Lord’s Passover. 12 For I will pass through the land of Egypt that night…

None of you shall go out of the door of his house until the morning. 23 For the Lord will pass through to strike the Egyptians…

33 The Egyptians were urgent with the people to send them out of the land in haste. For they said, “We shall all be dead.” 34 So the people took their dough before it was leavened, their kneading bowls being bound up in their cloaks on their shoulders. 35 The people of Israel had also done as Moses told them, for they had asked the Egyptians for silver and gold jewelry and for clothing. 36 And the Lord had given the people favor in the sight of the Egyptians, so that they let them have what they asked. Thus they plundered the Egyptians.

– Ex 12.11-12, 22-23, 33-36

Israel, be hasty. Take this unleavened bread, dipped in bitter herbs. Be hasty. Leave at night. Plunder me of my silver.

Judas is playing to the same instructions as Israel had in Egypt, in some sense. Jesus is Egypt, he is the firstborn who dies.

But on the other hand, Judas left the house during the meal. God had strictly forbidden leaving the house during the meal. Had he done that in Egypt, he would have met the destroyer in the street.<>game mobileпродвижение москва

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By In Theology

What is Maundy Thursday?

Holy Week is inaugurated on Palm Sunday, the Sunday before Easter Sunday. Palm Sunday is the unfolding drama of Jesus’ last week before his death. As the King enters into Jerusalem to inspect his holy city, received by a multitude of rejoicers, he discovers that the city is corrupt (Zec. 9). As the week continues, Jesus enters into a host of confrontations with the religious leaders of the day, which caused them to detest the Paschal Lamb, and ultimately crucify Him.

The events of Maundy Thursday are powerful events in the life of the Christian Church. The name “Maundy Thursday” is derived from the Latin word mandatum meaning “commandment.” In John 13 :31-35, Jesus tells his disciples that he has a new commandment, that you love one another. Obeying this commandment serves as the way the world will recognize the children of God.

Another element of Maundy Thursday is the administration of the Eucharist. Maundy Thursday describes the disciples’ Last Supper with their Lord. It was during that meal that Judas was identified as the one who betrayed our Lord. Judas’ kissing the Son of Man was the confirmation that he himself had become the son of perdition. His betrayal by a kiss is indicative of his all-consuming hatred for the message of Jesus. Judas, who partook of Christ at the Last Supper, now partook of Christ’s body by the kiss of death.

Maundy Thursday is a service of love and gratitude. On this day, the people of God join others to renew their love for one another, and to renew their commitment to our Lord as we eat his flesh and drink his blood. By this they will know that we are His disciples.<>mobil gameработа контекстная реклама

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By In Theology, Worship

Solomon’s Great Prayer and the Declaration of Forgiveness

This post is a little more exegetical than I typically put on here, but I think it is worthwhile addition to Kuyperian. 

Israel had been waiting for this day since she came out of Egypt.  (Deuteronomy 12:5, 11) God had promised he would dwell with Israel in a permanent house. Now that day had come. After years of preparation by David followed by years of building by Solomon, the temple was finished. All Israel had been called by her great king to dedicate the temple with prayer and feasting.

Solomon’s prayer in II Chronicles 6:12-42 (see also I Kings 8:22-53) is one of the great prayers in Scripture.  Solomon, the great king, the son of David, kneels down on a bronze platform and raises his hands to heaven (II Chronicles 6:13). He then prays to the Lord.

Solomon begins by reminding the Lord that He is merciful and keeps his promises. (II Chronicles 6:14-17) He then adds that the Lord is not confined by human hands to this temple. (6:18) Yet this temple is special and Solomon asks the Lord to remember his people which pray toward this place. (6:19-21) You might think that Solomon wants the Lord to hear their prayers so they can be delivered from their enemies or they can prosper as a nation or any other number of reasons. But Solomon wants the Lord to hear their prayers and forgive them. (II Chronicles 6:21b) Solomon’s great concern is that God would forgive Israel. This concern is woven through the entire prayer:

 6:22 If anyone sins…

6:24-25 If your people Israel are defeated before an enemy because they have sinned against You and return and confess Your name…hear from heaven and forgive the sin of Your people.

6:26-27 When the heavens are shut up and there is no rain because they have sinned against you when they pray toward this place and confess your name, and turn from their sin…forgive the sin of your servants.

6:28-30 When there is famine, blight….when each one spreads out his hands to this temple then hear from heaven Your dwelling place, and forgive.

6:32-33 This section is interesting because it does not specifically mention the forgiveness of sins. It is talking about when a Gentile prays to the temple. Solomon asks that God “would hear from heaven and do according to all for which the foreigner calls to You.”  While forgiveness is not mentioned, it could certainly be implied given the context.

6:36-39 When they sin against You…and repent…forgive your people who have sinned against you.

 II Chronicles 7:12-17 is God’s answer to Solomon’s prayer.  Solomon prays in chapter 6 and the Lord promises forgiveness in chapter 7. Here is 7:14-  If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.  The Lord promises Solomon that he will forgive the sins of his people.

parable_prodigal_son2

There are several items of note to gather from this prayer and the circumstances surrounding it.

First, the forgiveness of sins was a central concern for Israel. Here is the most important event in the history of Israel outside of the exodus (maybe even more important than the exodus) and at the center is forgiveness of sins. Here is one of the greatest kings in his greatest moment and forgiveness of sins is central. We often think of the Old Testament as preaching forgiveness, but in a hidden, concealed way.  Solomon’s prayer shatters that idea. They knew they needed forgiveness of sins. They knew only God could provide it.

Second, the temple was about Israel’s sins being forgiven. There are many things Solomon could have emphasized the day the temple was dedicated.  But his prayer centered on the forgiveness of sins.  For Solomon, the temple existed in large part to be a place of prayer, but a specific kind of prayer, confession.  It was huge building reminding Israel that God was the God who forgives. (Psalm 99:8)

Third, Solomon expected Israel to repent of her sins.  The entire prayer is very gospel oriented. Israel sins. God disciplines her. She repents. God forgives. The life of every Christian body and every individual Christian is summed up in this prayer.  As Luther said, “The entire life of believers to be one of repentance.”

Finally, God promises to forgive.  God does not leave Israel wondering.  He tells Solomon in 7:14 that when his people repent and pray he will forgive.  There is no doubt that this promise is behind three other great prayers in the Old Testament, Ezra 9, Nehemiah 9, and Daniel 9.  All of these are confessions of sins.  Isn’t it interesting that four of the greatest prayers in the Old Testament are all about confession and forgiveness?

Here are three points of application.

First, we should be regularly confessing our sins both corporately and privately.  I would hope this was a given, but unfortunately it often is not. When I ask my children to pray after family worship I give them four options: praise, ask for something, pray for someone, or confess a sin. Guess which one never gets taken?  Confessing our sins does not come as naturally as it should. It is easy to talk about confessing our sins. It is much harder to actually confess them. While private confession is often emphasized corporate confession can be neglected. We should be confessing together that we are sinners.

Second, every church should consider having a declaration of forgiveness in worship.  Our worship service begins with a call, followed by a time of confessing our sins. When we are done confessing our sins I say, “Almighty God who is rich in mercy has given His only Son to die for us, I therefore declare to you that all of your sins are forgiven in Christ.” Every week my people are reminded that God forgives them. Every week my people are told that they are clean because of Jesus.  We need this every week. We need someone telling us that cross of Christ is still there with mercy for all our sins. The Church, the new temple (I Peter 2:5), is the place where the forgiveness of sins in Christ should be declared regularly and emphatically. (Luke 24:47)

Third, we must believe that God actually does forgive our sins when we repent and confess them. Before we confess our sins in worship our congregation recites I John 1:8-9. Here is that great promise, just like in II Chronicles 7:14, that God can and does forgive. One of Satan’s greatest ploys is to keep bringing up our sins.  We confess them. He sends us a postcard reminding us of how wicked we are. The guilt comes back. I remember as a kid lying in bed confessing sins I had confessed dozens of times before trying to make sure I was “really” forgiven.  Oh, how we need to hear and be reminded that he is faithful and just to forgive all our sins.

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By In Theology, Wisdom

Common as Bluegrass in Kentucky

No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. I Corinthians 10:13

Most of the time the truth is painful. I Corinthians 10:13 contains several of these painful moments. We learn here that we can resist temptation. We learn here that God is faithful. It is not God’s fault we sin. We learn that God provides a way out for us every single time. One could leave this verse feeling like they have no excuse for sinning. And that would be correct.

But I want to focus on the very first clause of this verse. In this clause, the Holy Spirit through Paul says something amazing. All of our temptations are common. None of our temptations are special or unique. Millions of men, women, and children experience the exact same temptations you and I do. Abraham felt them. David did. Paul did. The peasant in the middle ages did. Your mom and dad did. Your brothers and sisters at church do.  Paul has just walked the church at Corinth through the wilderness wanderings (verse 1-10). He has told them how God was not pleased with Israel even though he delivered them. Why? They lusted (vs. 6). They worshiped idols (vs. 7). They committed sexual immorality (vs. 8). They tempted Christ (vs. 9). They complained (vs. 10). Then Paul says that all of this was written as an example to us. Then he warns the church to not get proud (vs. 12).  He closes with verse 13 where he reminds them that they are not special. The situation at Corinth was not a once in a lifetime experience. What they were going through was as common as the sand on the seashore.

We often excuse our sin by claiming that we are different or that our situation is unique. Sin feeds us the lie that we are special and therefore we can or must go ahead and sin. Of course, we would never say this out loud. But in our minds we directly contradict what Paul says here. We think, “My temptation is not common to men. I am going through something no one else has ever had to go through. Therefore my sin is excused.” There are at least two ways we do this.

First, we claim that our situation is special . If you had my parents you wouldn’t honor them. If you had the day I had you would yell at the kids too. If your wife was the ice block mine is you would look at porn also. If you had my husband you wouldn’t respect him either. All these “ifs” are code word for “My situation is special and therefore my sin is excused.” Or we talk about our upbringing and blame our parents. My parents did not train me right. Blame them for my sin. We can also blame the actual tempting situation itself. If that woman in a bikini had never shown up on my computer I would never have looked at porn. If that man in the red Corvette had not cut me off in traffic then I would not have gotten angry. If my boss gave me more work I would not waste my time. If the people at my church were kinder I could really love them. Over and over again we put ourselves in a special category the “I have an excuse for my sin” category. But our situations are not unique. They are common. No temptation we face is special to us.  Millions of men throughout history have experienced the exact same thing we are. We need to stop excusing our sin because we believe our situation is one of a kind.

Second, we claim that our personality gives us an excuse for sin. We don’t blame our situation, as we did under point one. Instead we blame a personality trait. We excuse our sin by saying, “I am just wired this way.” I am withdrawn (i.e. I am not kind). I am moody (i.e. I go into fits of rage). I am outgoing (i.e. I spend my day at work talking instead of working). I am generous (i.e. I blow my money). I am frugal (i.e. I refuse to share). I am a visual learner (i.e. I can’t sit still and listen to a sermon). My personality clashes with hers (i.e. I am mean to her).  We blame our personality for our sins. But again no temptation is unique. Your personality is not brand new in the history of mankind. Stop excusing your sin because of your personality.

Let me clarify a few things. People do have leanings toward particular sins. Our personalities draw us toward vices. And some people do have trying circumstances. All of this is true. But none of this unique or special.

One of Paul’s points here to the Corinthians and to us is that we are not special. Our situation is not special. Our personalities are not special. Our temptations are not special. Who we are and what we face each day is the common lot of all men.

Once we realize that our temptations are as common as bluegrass in Kentucky then we can start dealing with our sin and stop excusing it.  We can look to Christ for forgiveness. We can look to Christ for victory over our sin. We can look for the way of escape our faithful Father always provides us. We can gain victory over sin.<>заказ разработка апосмотреть позицию а

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By In Theology, Worship

Just Preaching Jesus Doesn’t Produce Assurance

Imagine two  scenarios: In the first, there is a pastor who preaches Jesus. His sermons focus around Christ and his work on the cross. They focus on what he did to save us and redeem us. This preacher looks for Jesus in every text, even the Old Testament ones. The primary application to every one of his sermons is “Trust in Christ” or some derivation of that particular point. He does not normally exhort men to be obedient. He thinks this will lead them to trust in themselves instead of Christ.  He does not preach against gossip or lying. He sticks to what Jesus has done and assumes that this is enough.

The second man also preaches Jesus. But he believes preaching Christ does not mean preaching only what Jesus has done upon the cross, but how we should live because of what Jesus has done. He does not believe calling his flock to live obediently will necessarily lead to legalism.  So he preaches the crucifixion as the only hope of mankind. But also preaches against gossip, lying, sexual immorality, pride, wrath, laziness and a host of other sins. He reminds his people that Christ has conquered these sins and that because they trust in him they are to be a new kind of people who are killing sin in their lives by the power of the Spirit.

Under which man’s preaching is a Christian more likely to gain assurance? Under which man’s preaching is a man who does not have true faith, most likely to recognize his need for evangelical repentance? We automatically assume the first. The man who points us to Jesus is the man most likely to provide assurance and the motivation for true repentance. However, I want to argue that this is not the case.

A Christian, who really wants to follow Christ, will be hounded by doubts under the first man’s preaching. He constantly be asking himself, “Do I really trust in Christ? Do I have true faith? Am I really saved?  Yes, there is the inward testimony of the Spirit. But what if I don’t really have Him? Under the first man’s preaching there is no objective way to assess one’s salvation.

This is also why a man who is part of a  church, but not truly converted can sit under the first man’s ministry for years and never know he is not a Christian. Why? He believes he is a Christian. He believes he trusts in Christ. And there is no objective way to prove otherwise. He can sit there week after week and say, “Yes, I really do trust in Christ.”

Under the second type of preaching both of these men go the opposite direction. The true believer, the one with evangelical faith, begins to put off sins like pride and lust and gossip. He messes up and repents and then gets back in the fight. But he is not fighting in his own strength. He is fighting with the Spirit. He knows he will not be perfect, but because objective ways of evaluating growth are put before him, he can see where he is at.  He can look back and see the Spirit’s work in his life. This together with Christ’s work, the sacraments, the witness of his fellow believers, and the internal testimony of the Spirit give him assurance that he is saved.

What about the false believer, the one who thinks he belongs but really does not have true faith? How will he respond under the second man’s preaching? Let’s say the man is a liar. When the second preacher says, “Men whose lives are characterized by lying do not have true faith,” the line will be clearly drawn in the sand. This false convert has three choices:

He may go out and try to improve his life, but devoid of the Spirit he will fail.

He may realize he does not have true faith and cry out to Christ to forgive his sins and give him strength to overcome them.

Or he may realize he does not have true faith and leave the church.

But the one thing he cannot do is pretend like he can trust in Christ and yet keep lying. The second preacher has made it clear that these two things are incompatible.

Every time the shalls and shall nots are preached correctly they bring proper motivation to the Christian’s obedience and give him a chance for assurance. They also pull out of hiding hypocrites and put them in front of a mirror so they can see who they really are. Assurance does not come from simply pointing to the objective work of  Jesus, but it also comes from seeing the subjective work of Jesus in our lives. The evangelical preacher puts both of these before his congregation.<>рассылка на доски объявленийпроверить по запросам

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By In Theology, Worship

Paedocommunion: Calvin Misunderstood “Discerning the Body”

by Luke A Welch

CALVIN IS FLAT WRONG BECAUSE HE MISSED THE CONTEXT
Calvin fears that, in paedocommunion, tender children will poison themselves by being intellectually incapable of having a formed mental opinion about the presence of Christ in the elements. Paul is actually just saying that we can’t use the unity meal to despise the church by ignoring the weaker or lesser members while we eat. But Calvin misses all the context (see my post containing a quote of Calvin’s treatment in the Institutes).

 

dives_lazarus_Bonifacio VERONESE

Dives and Lazarus – Bonifacio Veronese

 

If Calvin is right about the meaning of 1 Cor 11, then children have no business at the table, but this is contextually impossible in a section that repeatedly tells us that all the baptized are also unified in the eating of the meal. Calvin has missed tying the phrases in question (“discerning the body,: and “eating in an unworthy manner”) to their immediate context, and to the context of the surrounding chapters. If you have time to wade through a few reasonably simple arguments, I beg you to stick around through the end of this. I believe this post, and the future post on self-examination, to be able to remove the obstacle of 1 Cor 11 from giving all covenant members their due invitations to the meal of the Lord. So we start here: (more…)

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By In Theology

Birding Theologians

Guest Post by Mark Nenadov

“[W]e have as many masters and preachers as there are little birds in the air, that put us to shame with their living example” – Luther’s commentary on the Sermon on the Mount

The Tanager Drops By

I was sick in bed one day when my wife told me about a bird she saw out the window. By the time I came down, it was gone. It soon returned for a split second, and I spied a brief orange-tinged red flash on the drab scenery out the window.

It turns out it was a Summer Tanager, a pretty rare bird over here in Essex, Ontario, Canada. Quite frankly, I’d have been excited if I found this bird at a proven birding hotspot, let alone right here on my property on a busy intersection. My feeder was empty and I didn’t even have to go outside to see the bird. I will not reveal how many prickly thickets I had to walk through to get a glimpse of my first Eastern Towhee, a much less remarkable find, though still a fascinating bird!

Such is the birder’s life. Sometimes you work hard to get skunked, other times they drop in “on a silver plate with watercress around them”, as Wodehouse might have put it.

The Birds Of The Book

I love birds. What fascinating little creatures God hath wrought! And yet, bird watching as an activity is far too often summarily discounted (at best) or ridiculed (at worst).

While bird watching as a formal activity may not be everyone’s cup of tea, or their idea of a tranquil afternoon, I would suggest that many Christians would profit from paying more attention to birds. Incidentally, many great figures in Christian history have paid meticulous attention to their feathered friends.

As we survey the Bible, we find around 300 references to birds and just over 20 species explicitly referenced.  The Psalms are filled with references to our feathered friends. In Psalm 50 God says that He knows all the “birds of the hills” and in Psalm 148, the Psalmist calls on the birds to praise God.

In particular, Jesus often draws on birds for teaching illustrations. Prime examples would be: Matthew 6:26, Matthew 10:29-31, and Luke 12:4-7. In Matthew 6:26, Jesus provides the clearest Biblical exhortation towards bird watching, “Look at the birds”.

Birders Of The Book In Puritan England/America


So, it is unsurprising to find that “people of the Book” have also been, generally speaking, the sort of people people who noticed birds. Volume 5 of the complete works of John Flavel (1627-1691) contains a gem called Occasional Meditations on Birds, Beasts, Trees, Flowers, Rivers, and Other Objects. In it, Flavel can hardly conceal the glee: “Who that hears such various, ravishing, and exquisite melody, would imagine the bird that makes it, to be of so small and contemptible a body and feather? Her charming voice engaged not only mine attentive ear, but my feat also to make a nearer approach”.  Flavel then goes on to refer to nightingales, hawks, blackbirds, goldfinches, sparrows, and robins, extracting spiritual lessons from each one.

When the first minister in the Massachusetts Bay Colony, Francis Higginson (1588-1630), came to America, he quickly noticed the birds. There’s this lovely passage (I’ve updated some of the spelling) where he just gushes on about the birds he finds in his new surroundings:

“Fowls…are plentiful here, and of all sorts as we have in England…and a great many of strange fowls which we known not…Also here are many kinds of excellent hawks, both sea hawks and land hawks…walking in the woods with another in company, [I] sprung a partridge so big… his body could fly but a little way: They…say they are as big as our hens. Here are likewise abundance of turkeys…far greater than our English turkeys…. In the winter time I have seen flocks of pigeons…They do fly from tree to tree as other birds do, which our pigeons will not do in England: They are of all colors as ours are, but their wings and tails are far longer and therefore it is likely they fly swifter to escape the terrible hawks in this country. In winter time this country doth abound with wild geese, wild ducks, and other sea fowl”

When the American Puritan poet, Edward Taylor (1642-1729), made the seventy-day journey from England to Boston, he was also bird watching. Donald Stanford says that he made “strange and eccentric notes on his observations of fish and birds”.

Back in England, John Bunyan (1628-1688), best known for writing Pilgrim’s Progress, often made allusions to birds. In Pilgrim’s Progress, the robin makes a few appearances, both in one of the hymns that the pilgrims sing and also in a notable allegorical section:

“Then…they espied a little robin with a…spider in his mouth…Christiana said, What a disparagement is it to such a pretty little bird…that loveth to maintain a kind of sociableness with men! I had thought they had lived upon crumbs of bread, or upon other such harmless matter: I like him worse than I did. The Interpreter then replied, This robin is an emblem, very apt to set forth some professors by; for to sight they are, as this robin, pretty of note, color, and carriage. They seem also to have a very great love for professors that are sincere…to associate with them, and to be in their company, as if they could live upon the good man’s crumbs. They pretend also…that they frequent the house of the godly, and the appointments of the Lord: but when they are by themselves…they can catch and gobble up spiders; they can change their diet, drink iniquity, and swallow down sin like water.”

In this case Bunyan compares birds to folly. And, believe me, the fact that I’m saying these theologians are bird watchers does not indicate they always used them for positive illustrations!

Birders Of The Book In The 19th/20th/21st Century

Few people realize that the great Princeton theologian Geerhardus Vos (1862-1949) was a poet. He wrote two books of poetry. In one of them, he included a poem, Bird Tragedy. The poem contains some keenly-observed detail on the perilous life of a bird, as is shown in this excerpt:

“Yours were the freedom of the fields,
Could ye beware the nets,
Which, to beguile your innocence,
The crafty fowler sets.

Yours is the sky up to the clouds;
But from huge birds of prey
Is no defence: they lurk and watch,
Swoop down and clutch and slay.”

And yet, perhaps the most interesting bird watcher-theologian of this period is actually John Stott (1921-2011). You’ve probably heard of him, but most likely not for his bird watching. Stott is probably one of the most prolific birder-theologians in history.

In his book The Birds Our Teachers: Biblical Lessons From A Lifelong Bird-Watcher, Stott reveals an amazing knowledge of birds and an amazing knack for photographing them.  He draws out spiritual lessons from the lives of various birds and includes over 150 of his own photographs. He also reveals that he has seen about 2,500 of the world’s 9,000 (or so) bird species!

During his busy life, Stott traveled often, taking on many speaking engagements. According to his New York Times obituary, he “took his binoculars and cameras on all his travels”.

Conclusion

Other theologians could have been mentioned here. This is just a survey to whet your appetite. Amassing a list of names is not the point. What really matters is attention and watchfulness in regard to God’s creation and His wondrous works. In this case it was the variety and beauty of birds. In another case, it could be some other masterpiece.

In A Table in the Wilderness, An Altar on the Farm: Creation and Christian Formation, Phillip Jensen recently wrote: “Bird watching is one discipline that provides a new way of seeing the liturgical splendor, which is all around us”.

Bird watching requires us to slow down, watch, listen, and be silent. And yet, we are a participant, what we do matters. These are disciplines that seem to be fading in our age.

When you see birds, do you see their splendor? Are you learning the right lessons from this parade dancing before you? And, of course, are you enjoying it for enjoyment’s sake as well? Explicit “bird watching” may not be for all of us, but certainly it is an activity that many of us can and should enjoy. The birds, too, inhabit the territory that our Lord calls “mine”.

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By In Culture, Theology

How Ephesians Killed My Radical Christianity

Note: This has nothing to do with David Platt’s book Radical. I have never read it or to my knowledge read anything else he has written.

What is a Radical? 

Definitions matter. So before proceeding I wanted to define the term “radical.”  By “radical,” I mean that strain of Christian thinking that says living a normal Christian life, getting married, having children, raising them in Christ, loving your spouse, being faithful at your job, attending worship, reading your Bible, praying, loving the saints, and then dying is not enough.  It is that strain of Christianity that says, “There must be something more that I must do to be a good Christian.”  The radical thinks and preaches that, “Good Christians do amazing things for Jesus.” This type of thinking is found in all branches of Christianity. There are mission weeks, revival meetings, monks who abandon all, elusive second blessings, pilgrimages to Rome, women who leave marriage and children far behind, men who leave jobs to enter the ministry, young men who believe that memorizing the Westminster Shorter Catechism is a means of grace, preachers who imply that Word and Sacraments are not enough, and conference speakers who demand that we pray more and more. The halls of faith echo with phrases like: Be radical. Give it all up for Jesus. Sacrifice everything.

I was raised to think like this and my guess is that many of you were as well. Our Christian life was driven by questions like , “Am I doing enough?”  But over time I found that this pressure to do great things for God was not just burdensome, but it was unbiblical. The epiphany came as I studied Ephesians a few years back.

Radical Indeed

The first chapters of Ephesians are some of the most glorious chapters in all the New Testament. All Scripture is inspired by God, but maybe Ephesians is blessed with a double portion. Here are a few of the verses about our great salvation.

We are blessed with every spiritual blessing (1:3).
We are chosen in Christ before the foundation of the world (1:4).
We have redemption through his blood (1:7).
We have been sealed with the Holy Spirit of promise (1:13).
We were dead. Now we are alive (2:1).
We have been raise up with Christ and seated with Him (2:6).
We were once strangers to the covenant, but now have been brought near (2:12-13).
We have access through Christ by the Spirit to the Father (2:18).

And on and on and on it goes. (See especially 3:17-21.) Paul gives us a grand picture of the great redemption we have in Christ and the great work our Lord did for us. Chapters 1-3 of Ephesians are Paul’s unfolding of this mystery (3:9) to the saints at Ephesus.  In chapter 4, Paul begins to explain to the saints what this mean for their daily lives.  Ephesians is neatly divided between what God has done for us in Christ (1-3) and how we are to respond (4-6).  Or to use other terms it is divided between the indicative and imperative.

Boring

Not So Much

The first three chapters are radical. Coming back from the dead is radical. Being made clean is radical. Being united to the covenant, as a Gentile, is radical.  But when we get to chapters 4-6 the radicalness disappears. After reading chapters 1-3 we would expect Paul to turn on the jets. We are Spirit-filled, covenant included, blood bought, once dead-now alive, Christians. We were made to do great things. If Paul were a modern preacher he would follow this up with a call to evangelize or do missions or go give all you have to the poor or change the world (or at least your community) or start a neighborhood Bible study. He would close Ephesians with a call to be radical.

But the real Paul disappoints us. There is nothing in these chapters about doing amazing things for Christ. There is nothing about missions or evangelism. There is nothing about changing the world or your community. There is no call to give away all you have. Paul does not encourage the men to examine themselves to see if they are called to the ministry. Women are not encouraged to leave all behind and be “fully devoted to Jesus.” There is no call to parents to make sure they raise “radical” children.  So what does Paul tell us to do?

Live with one another in lowliness and patience (4:2).
Reject false doctrine and grow into maturity (4:13-15).
Put off the old man. (4:22)
Don’t lie. (4:25)
Get rid of sinful anger. (4:26-27)
Stop stealing and work hard so you can give to those who have need (4:28).
Watch your speech (4:29, 31, 5:4).
Be kind to one another (4:28).
Don’t be sexually immoral (5:3-7).
Avoid fellowship with darkness (5:11).
Speak to one another songs (5:19).
Give thanks (5:20).
Wives submit to husbands (5:22, 24).
Husbands love wives (5:250).
Children obey parents (6:1-3).
Fathers raise godly children (6:4).
Work hard for those over you (6:5-9).
Fight against the Devil and his minions (6:10-20)

Not very radical is it?

 A Bad Kind of Radical

Paul is radical, but not in a way we like. He is radical about killing sin. He wants us to stop having fits of anger. He wants us to cut out our gossiping tongue. He wants us to be thankful in all circumstances. He wants us to pray. He wants us to get rid of greed. He wants us to make sure we keep our speech clean. All of this sounds pretty boring and hard. What sounds more exciting a speaker talking about reaching your community for Christ or one talking about taming your wayward tongue?

We don’t like Paul’s call to be radical because it is a lot easier to love the lost whom we haven’t seen than our wife who we see every day. We don’t like it because forgiveness is hard (4:32) and fornication is easy (5:3). We don’t like it because we would rather be known for doing something amazing than be obscure and keep the peace (4:3).  We don’t like it because he says a lot about submission and nothing about evangelizing the ladies at Starbucks. In the end, those calls to be radical aren’t radical at all. They are just a distraction.   The Christian life is not about going some place for Jesus or doing great things for him. It is being holy right where we are. It  is loving our brothers and sisters in our churches. It is being faithful to our family obligations.  It is working hard at our vocations. In a fallen world, if we do this,  we are being radical enough. 



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