'Religion' is Not a Dirty Word

It's popular today for public speakers and authors to consistently assign a negative connotation to the words 'religion' or 'religious.' However, the historical and biblical connotations of these words do not accord with this popular notion.

Historically, the meaning of the word 'religion' is the same as 'faith' or 'belief system.'
According to the Simple English Wikipedia, "A religion is a set of beliefs that is held by a group of people... Other words that are used for 'religion' are 'faith' and 'belief system.'"

The Bible itself tells us there are true and false forms of religion. The apostle James wrote about both. In chapter one of his general epistle he wrote first about false religion in verse 26, "If you claim to be religious but don't control your tongue, you are fooling yourself, and your religion is worthless."

Next, he contrasted that with what he called true or pure religion in verse 27, "Pure and genuine religion in the sight of God the Father means caring for orphans and widows in their distress and refusing to let the world corrupt you."

The apostle Paul referred to false religion as well when he wrote, "For men will be lovers of self, lovers of money, boastful, arrogant...holding to a form of godliness, although they have denied its power" (2Ti 3:2-5 NAU). 

Commentator Matthew Henry, perhaps, makes my point best when he writes in his commentary on this verse, "...people...make it [religion] a vain thing if they have only a form of godliness, and not the power." Henry seems to be saying that religion itself is not vain or false. Rather, people make it vain or false.

False religion often takes one of two forms, legalism or licentiousness (sometimes called antinomianism [anti - against, nomianism - law]. However, most often, the misuse of the word 'religion' or 'religious' refers to legalism. Note the definitions below.

Legalism, in Christian theology, is a sometimes-pejorative term referring to an over-emphasis on discipline of conduct, or legal ideas, usually implying an allegation of misguided rigour, pride, superficiality, the neglect of mercy, and ignorance of the grace of God or emphasizing the letter of law over the spirit.

License, Licentiousness (or Antimomianism), on the other hand, is lacking legal or moral restraints; especially disregarding sexual restraints; or, marked by disregard for strict rules of correctness.

True Religion (faith) versus False Religion (legalism and license). True religion is faith in God's grace as the pre-eminent principle of redemption. Legalism is any view that obedience to law, not faith in God's grace, is the pre-eminent principle of redemption. Its opposite is antinomianism, or licentiousness, which is the view that believing in Jesus Christ is the only requirement for receiving eternal life.

In summary: Public speakers and authors, especially pastors and Christian speakers, should adhere to the historic and Biblical connotations for the words 'religion' and 'religious.' They should refrain from assigning them with a negative connotation without qualifying the form of religion to which they are referring. If they are referring to religious legalists they should say so. If they are referring to religious antinomians, they should say so. Otherwise, listeners and readers will become increasingly confused about the true meaning of these words.

The Apologetic Method and Presuppositional Apologetics

Written for Professor John Frame, Apologetics, Reformed Theological Seminary (Orlando), December 2002.

Introduction

A presupposition is a belief or “basic commitment of the heart” which takes precedence over another belief and becomes a criterion for that other belief or commitment. Ron Nash writes that presuppositions are like a train running along a track with no switches to control it. Once the train is started down that track, its direction and destination is predetermined. Henry Van Til and John Frame refer to presuppositions as “colored glasses” through which we “see” everything. If our glasses are colored red we see everything with a red tint. If they are green, everything has a green tint. We can’t help but see things this way as long as we wear those glasses. Our most basic presuppositions take precedence over and “color” all other beliefs. John Calvin urges a particular ultimate presupposition - Scripture.

A Corporate Prayer for Christian Worship

Written for Rev. Larry Osborne, Communication Lab I, Reformed Theological Seminary (Orlando), September 2002.

Our great and loving heavenly Father,

May your name be praised today above all people, nations, powers and authorities in heaven and in earth.

We pray that you would bring forth your peace, your justice, your righteousness, your mercy and your love among us gathered here, throughout this land, and in every nation on earth.

Four Reasons Preaching is a Supernatural Event

Written for Dr. Steve Brown, Communication II, Reformed Theological Seminary (Orlando), 2003.

Preaching is a supernatural event for at least four reasons. First, preaching is the proclamation and application of Scripture which is God-breathed. Scripture itself tells us that it is metaphorically spoken out by God and therefore his own speech by which he effects his purpose in the world. “All Scripture is inspired by God (theopneustos - God-breathed) and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Tim 3:16). Scripture does not come from man, but rather through men from God by the Holy Spirit. “[F]or no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God” (2 Pet 1:21). Therefore, God’s activity is evident in the text on which preaching is based. Preaching that is based on something other than Scripture will fail because it lacks God’s power found in his written Word. “For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart” (Heb 4:12).

The Problem Post-Moderns Have with Meaning and How a Preacher Can Speak to That Problem

Written at Reformed Theological Seminary (Orlando), 2002-2004.

Post-moderns say two things about texts. First, they say that texts do not have meaning in themselves. Rather, the meaning of a text “emerges only as the interpreter enters into dialogue with the text.” Therefore, a text “has as many meanings as it has readers…” Similarly, reality is “read” differently by each person who experiences it. There is “no one meaning of the world, no transcendent center to reality as a whole.” Therefore, according to post-modernists, for a person such as a pastor to insist that a text has one meaning for every person is ridiculous. For a person to insist that understanding what the author meant is important is preposterous. For a person to insist that there is one transcendent reality is ludicrous. Second, post-modernists say that texts are used to manipulate.

Written and Oral Communications

Written and oral communications are alike and different in a number of ways. First, on the one hand, written communication is sometimes different from spoken communication. Spoken communication contains partial sentences, inflections, and nuances that are heard differently than when they are read silently. On the other hand, written sermons are sometimes similar to oral communication. Most people who can speak well, can learn to write well; most who can write well can learn to speak well. One who can organize his thoughts for one can do so for the other.

Second, on the one hand, written communication is sometimes more dangerous than oral communication. It is like leaving a “paper trail.” When something is written down, it can be traced back to the author for good or bad. If a passage is found incorrect or inflammatory, it can do harm to the author, his organization, or to others for many years to come. It is harder to retract a written statement. If a retraction is necessary it must be done in written form as well. When it is not written it can be denied or taken back more informally. On the other hand, written communication is sometimes less dangerous than oral communication. The author can think through what he is going to say more carefully during the writing process and therefore more easily protect himself from error.

Third, on the one hand, written communication is sometimes more satisfying than oral communication. Oral communication often receives little feedback, whereas, written communication, since it is longer lasting, can be responded to for generations. On the other hand, written communication is sometimes sometimes less satisfying than oral communication. There is a supernatural and person to person dynamic in preaching that is very rewarding, while there is no face to face element in written communication.

Fourth, on the one hand, written communication is sometimes more difficult than oral communication. It is a painstaking endeavor, especially for publication, to make sure that what is written is what is meant and only that. On the other hand, written communication is sometimes less difficult than oral communication. It is done in private, rather than in front of a group of people, so that when mistakes are made, they can be corrected without embarrassment.

The Practice of Private Prayer

Private prayer is a difficult occupation. Our communication with God is vital. Therefore, the devil aims to keep us from it in any way he can. Not only that, the world tells us that we are foolish to believe in and pray to an invisible God, and our flesh is weak and undisciplined. The most common form of distraction is busyness in life, work and ministry. Especially in church work, there is always more that can be done. The next sermon or newsletter article is always waiting to be written, someone always needs a visit or a phone call, the last Session meeting must be followed up and the next one prepared. There is so much to do and think about that it is very easy to justify skipping private prayer in order to “get on with God’s business.” We justify ourselves, thinking that doing God’s work is more important than communicating with the God of the work. Often it is because we believe we see more tangible results from work than from prayer, when in fact, prayer connects us with God, who is the source of any lasting result in our work. Martin Luther once told a friend that he had so much to do the next day he had to get up earlier to pray longer in order to accomplish all that he had to do. Therefore, we must make an appointment each day with God as part of our plan for the day or it will get pushed out of our schedule. Even five minutes a day is better than nothing. We must make an appointment until we can’t live without it.

A Prayer for the Opening of a Civic Gathering

Written for Dr. Steve Brown's course, Communication II, Reformed Theological Seminary (Orlando), December 2003.

O God, we acknowledge today that you are our Creator and that you order the affairs of our individual lives, the life of our community, our nation and even the whole world. Your strong hand provides for us, guides us, protects and preserves us. Nothing happens without your knowledge, participation and permission.

Therefore, we ask that as we gather today, you would lead us as we consider, discuss and make decisions that affect our community. Guide our thoughts, temper our tongues, and bring us into unity over the matters before us. May the decisions we make serve the needs of the members of our community and serve as a model for other communities around us. May our community reflect your goodness, your grace, your righteousness, your compassion, your justice and your glory. Thank you for hearing our prayer. Amen.

A Corporate Prayer for Christian Worship

O God, you are the Father of our Lord Jesus Christ, who, in his life, death and resurrection, reached out to us in love to pay the price for our sins. We glorify your name. We have sinned against you in our thoughts, our words and our deeds. We have forgotten you, we have ignored you, and we have deliberately disobeyed you. Forgive us our sins today and draw us near to yourself. We need you, and we love you.

We are gathered here in the name of your Son because he is the only true source of life, of truth, of healing for our souls. We are afraid of many things that are happening in our world. We fear attacks by terrorists, we fear losing our jobs, we fear that our families will break apart, we fear that we may never have a family of our own, we fear that we will not become all that you have called us to be. Calm our fears and give us your peace.

Give wisdom to those in authority over us that we might live in peace and freedom to proclaim the gospel in our community and throughout the world. Give wisdom to our church’s leaders that we might serve you faithfully and lovingly among your people. Help your people to live in unity and love with one another so that others might see Christ among us. Help us together to fulfill our calling to make disciples of all the nations, to minister to the poor and needy, and to stand up for righteousness wherever we are.

Lord, remember those among us who are sick, hurting, depressed, struggling with doubt, or lonely. Comfort the troubled. Strengthen the weak. Lift up those who are cast down. Give joy to the sorrowful.

O God, you are our deliverer and our salvation. We look forward with hope and joy to the coming of the fullness of your kingdom, when every tear will be wiped away and when Christ will reign forever and ever and we will reign with him as his glorious bride. Thank you for your matchless grace and mercy on our behalf. All glory be to you now and forever, Father, Son and Holy Spirit. Amen.

Worship: Scriptural Definitions and Practical Applications for Public and Private Worship

Following is a worship primer drawing from some of my favorite sources on the topic. See footnotes at the bottom of this article.

I. What is Worship?

A. The term ‘worship’ comes from the Anglo-Saxon weorthscipe which later developed into worthship, and then into worship. “It means, ‘to attribute worth’ to an object. To worship God is to ascribe to Him supreme worth, for He alone is worthy.” 1

B. A definition: “Worship is the submission of all our nature to God. It is the quickening of conscience by His Holiness; the nourishment of mind by His Truth; the purifying of imagination by His beauty; the opening of the heart to His Love; the surrender of the will to His purpose – and all this gathered up in adoration, the most selfless emotion of which our nature is capable and therefore the chief remedy for our self-centeredness.” -Archbishop William Temple

C. Biblical words for worship 2

Volume Levels and Song Selection in Worship

We recently made two changes to our 8:30am service on Sundays. We lowered the volume level, and we changed our song repertoire to include mostly classic songs. "Classic" songs are songs from previous generations including traditional hymns and worship choruses from the '80s and '90s. We did this for two reasons that resulted from a series of conversations between individuals who normally attend this service and the senior pastor. First, the people were saying that the volume was too loud. Second, the people were saying that the songs were mostly unfamiliar. The result, according to the pastor, was that the people were not entering into, or engaging in, authentic worship because of these hindrances.