Andy offered some critical reflections on criticism a while back. (It was as risky as it sounds). Now, a month or so later, I have a bit to add on the issue of dialogue in the midst of controversy. I’d like to take a closer look at our method when we disagree on those issues that get us hot and bothered. For example:
Egalitarian: “The Bible clearly promotes the leadership of women. Just look at Deborah!”
Complementarian: “But 1 Timothy 2 says that women shouldn’t teach or have authority over a man.”
Egalitarian: “Doesn’t Galatians 3:28 say there is neither male nor female in Christ? Gender distinctions shouldn’t exist anymore.”
Complementarian: “That kind of thinking is just accommodating the Bible to our liberal culture. We can’t let secular feminism take over.”
Egalitarian: “How can you deny the call to ministry that God gives to certain women? You’re not respecting God’s gifting of his people or loving those women.”
Complementarian: “You just don’t get it.”
Egalitarian: “You just don’t get it.”
Sure this is simplistic, but it’s not that far from conversations we’ve all heard in real life. How can we talk about these issues so that we don’t walk away shaking our heads? Let me offer a few points on our method when we talk about things that can make us mad: Continue reading
I am about to begin one of the busiest 2-week periods of the year, but I just wanted to stop for a moment and post this brief reflection on yesterday’s worship:
“I’ll never know how much it cost to see my sin upon that cross.”
One of the interesting effects of celebrating the church calendar is that it creates a mindset through which we filter much that happens in life. Perhaps most profoundly, it enriches the experience of corporate worship. As I focus on the observance of Lent and seek to assume its basic posture of humbling repentance, this affects the way I hear the songs we sing. Yesterday as we gathered together to worship God, we sang the song, “Here I Am to Worship.” It’s a good song, and it has always led me to worship.
But yesterday, coming in with the attitude of extra sensitivity toward my sinfulness, this one line arrested my attention and held it for much of the day. Paul’s words in Romans 6:2 are still echoing in my heart: “how can we who died to sin still live in it?” We are redeemed at the cost of the life of the Son of God. We cannot fathom what it was like for the Father to pour out the penalty of sin on his own Son, or what it was like for the Son to experience such a horror. We can only imagine what it was like to see our sins nailed to the cross in the person of Jesus Christ.
But by God’s grace his death is our death, and his resurrection life is our life. The preciousness of this fact should drive us to holiness of life, and to the heart attitude of the song:
“You’re altogether lovely, altogether worthy, altogether wonderful to me.”
Scheduled Readings: Gen 9:8-17; Ps 25; 1 Pet 3:18-22; Mark 1:9-15
This is the first Sunday of Lent, a season when we have the opportunity to focus on our sinfulness and engage in a concentrated effort to see it rightly and repent of it, particularly as preparation for celebrating the crucifixion and resurrection at Easter.
It has struck me this year how the scheduled readings from the Revised Common Lectionary seem so appropriately chosen here at the beginning of Lent: on Ash Wednesday there is the caution from Matt 6 to not display our religious practices in order to be seen by other people. Today, as we enter into the first Sunday of the Lenten season, we are reminded that when focusing on repentance, we must also remember mercy. Continue reading
Ash Wednesday Readings: Joel 2:1–2, 12–17 or Isa 58:1–12; Ps 51:1–17; 2Cor 5:20b–6:10; Matt 6:1–6, 16–21
So many stereotypes surround the tradition of Lent. It’s meaningless ritual; it’s an outward display of religiosity; it’s part of a works-salvation system; etc. But I am determined to simply pursue the heart of Lent: taking the sin in me seriously; finding that sin by seeking the face of the one, true, holy, triune God; looking to Jesus, his cross, and his empty tomb as the solution.
I’m not following a traditional Roman Catholic pattern for celebrating Lent. I’m not even sure what all that might involve. But I’m not going anywhere this morning for the imposition of ashes (the smudge on the forehead that you wear around all day). Continue reading
Tomorrow is Ash Wednesday, the first day of Lent. Yesterday I talked briefly about why Lent is a good idea for evangelicals. Today I want to develop this a little more along the lines of fasting: why do we fast during Lent?
Near the beginning of his book on fasting John Piper challenges the assumption that it is better to be full than hungry. When I read this a few years ago, I was struck down. It was largely as a result of this single sentence that I began to realize that I was a skinny glutton. Why do we assume it’s better to be full than hungry? Simple: it’s more comfortable. It’s easy. But this is a far-reaching assumption, and if we leave it unexamined, we can easily slide into a host of sins. Continue reading
Yesterday was Transfiguration Sunday, which is always the Sunday just prior to Ash Wednesday, which is the beginning of Lent. Tomorrow is Fat Tuesday (a.k.a. Mardi Gras), a traditional day of preparation for fasting by eating up all the delicious things in your house. Today is President’s Day, which has nothing to do with any of this.
So let’s begin with Transfiguration Sunday. We have been celebrating the season of Epiphany, the manifesting of Jesus as the Son of God and Messiah. We began with “firsts”: the worship of the Magi, the wedding at Cana. Along the way we have seen the various ways Jesus made himself known as the powerful, righteous, loving Savior. This season culminates with the Transfiguration, when the Father briefly lifted the veil and allowed the blazing glory of the Son of God to shine through. In this story (Mark 9, Matt 17, Luke 9) we see Jesus as the glorious Son of God who is doing the will of his Father, who is the culmination of the Law and Prophets (hence the presence of Moses & Elijah). There can be no doubt that this is the Promised One, the Servant of YHWH, the Savior of Israel. And it is shortly after this incident that Jesus begins his determined journey to Jerusalem and the cross (Luke 9:51).
And so the church calendar now turns our attention to what the Son of God came to accomplish: the restoration of sinners to fellowship with God. Continue reading
I was diagnosed as a Type 1 diabetic when I was 11 years old. The plan was to go shopping with my mom, stop by the doctor’s office, and then go get pizza. We never made it to pizza.
I spent the next three days in the hospital, with an odd selection of vivid memories. The first night my whole left side was cold because of the IV in my left hand, and my whole right side was cold because my mom was squeezing the life out of my right hand. I remember a short educational video series they showed me about Billy, the nondescript diabetic pre-teen in the ball cap, and how he could still live a “normal life” despite his disease. I remember my step-father showing me how painless a small hypodermic needle was by taking a saline injection in his shoulder. I remember a very nice nurse showing me how to get just the right amount of blood when I pricked my finger for a sugar test—too little and you had to do it again, too much and you weren’t being “kind to your fingers.” Continue reading
Scheduled Readings: 2 Kings 5:1–14; Psalm 30; 1 Corinthians 9:24–27; Mark 1:40–45
This is the first week of the year without football. As much as I enjoy watching the game, I always feel a sense of relief on the Sunday after the Super Bowl. For the next 7-8 months I will have a few more hours per week. Speaking of football, have you ever watched an athlete compete for the first time after recovering from an injury? There’s a fresh spring in his or her step, an enthusiasm that arises from the joy of releasing all that pent-up desire to exert, compete, and win.
This image occurs to me as I read Paul’s words in 1 Cor 9 in light of the stories of Naaman the Syrian in 2 Kings 5 and the leper in Mark 1. Continue reading
I’m beginning to think that it’s my calling to show up late to the party. I don’t need to say anything about the recent uproar(s) over the events, decisions, and relationships connected to James MacDonald’s Elephant Room 2. If you read Justin Taylor’s blog, you have all the info and a directory to the analysis, discussion, and general chaos.
I only have one thing to say about ER2. Actually, I have lots to say, but I’m only going to say this: you can “deceive, inveigle, obfuscate” all day long by mashing up Trinitarian terminology and sounding like you’ve joined the club. But when you’ve preached for as long as T.D. Jakes has, you cannot spin your central message, your “gospel.” By failing to call Jakes out for his false gospel of health and wealth, the participants in ER2 have undermined their purpose and destroyed the credibility of the event as an evangelical discussion. And of course, I’m only the 3,528th person to point this out in a blog. Today. Continue reading
The series on Biblical meditation has plenty of content that was left on the chopping block. I’m sure most of it will make its way into some post or other in the future. Still, one bit seemed like an appropriate post-script to the series as a whole: in light of Biblical meditation, how do we understand loaded terms like “lectio divina,” “contemplation,” and “contemplative spirituality,” and how do we interact with the people who use them?
Several methods have been employed (some in the, ahem, very recent past). One is to immediately associate the terms with Roman Catholic mysticism (read: apostasy) and use them as a litmus test for Christian brotherhood. People from this camp have a generally agreed upon set of shibboleths, and so, for example, if you use the phrase “reformed theology,” then you are a Christian, but if you use the phrase “contemplative spirituality,” then you are a heretic, because the particular words someone chooses tell us everything we need to know. Another camp (see Andy’s upcoming post on ER2 for more) rides the pendulum to the other side and accepts most any terminology because words are just semantics, and semantics are just tools divisive people use to make a mountain out of a molehill. Continue reading