In life, and on mission trips, maybe especially on mission trips, things don't always turn out as we've planned! For example, last night we were trying to get down to Brooklyn to the mid-week service at the famous Brooklyn Tabernacle. We had to change subway lines part-way there. We got off the first train just fine (not a small feat with a group of 28), then quickly jumped on a train across the ramp that had the right letter on it (R), but once we took off, David Tepper noticed that we were going in the wrong direction! It took us back where we started. Time for a do-over! So the SECOND time we made the line switch, we took our time and made sure we were on the right ramp for the right train going in the right direction! Fortunately, we made it to the church with time to spare and had a wonderful experience worshiping and praying with hundreds of brothers and sisters in Christ from Brooklyn, NY.
Wednesday, July 21, 2010
Monday, July 12, 2010
The Application of the Church’s Suffering to the Suffering of the World
By Daniel L. Sonnenberg, 2003.
Introduction
It is common for Christians to ask in times of personal suffering questions such as, “Why me? What have I done to deserve this? Does God really love me if he is allowing this to happen to me? How long, O Lord?” Not only these, but perhaps a deeper question is asked by believers and unbelievers alike: “If there is a God and he is said to be good and all-powerful, then why does he allow suffering in the world?” This is the so-called problem of evil.[1] As human beings, we ask questions and seek answers in an effort to understand the causes of evil and suffering and the proper response for the individual, the family, and the community affected. As Christian leaders, we seek to help others understand their suffering and to respond properly to it. Popular stories of triumph and comfort in suffering such as that of Joni Eareckson Tada, who became a quadriplegic in a diving accident as a young person, and Horatio Spafford, the author of the beloved hymn “It is Well With My Soul,” who lost much of his family in a shipwreck at sea, encourage Christians to turn to the Lord and one another for comfort and strength in times of pain. Numerous books address the question of understanding the causes and meaning of suffering. Many address primarily how one might recover a sense of balance in life after suffering times of trial or pain. Many seem to treat the subject primarily in relation only to the person himself, how he might understand his own experience of suffering.[2] But I would suggest that this does not go far enough.
What the Scripture Says About Suffering
Introduction
It is common for Christians to ask in times of personal suffering questions such as, “Why me? What have I done to deserve this? Does God really love me if he is allowing this to happen to me? How long, O Lord?” Not only these, but perhaps a deeper question is asked by believers and unbelievers alike: “If there is a God and he is said to be good and all-powerful, then why does he allow suffering in the world?” This is the so-called problem of evil.[1] As human beings, we ask questions and seek answers in an effort to understand the causes of evil and suffering and the proper response for the individual, the family, and the community affected. As Christian leaders, we seek to help others understand their suffering and to respond properly to it. Popular stories of triumph and comfort in suffering such as that of Joni Eareckson Tada, who became a quadriplegic in a diving accident as a young person, and Horatio Spafford, the author of the beloved hymn “It is Well With My Soul,” who lost much of his family in a shipwreck at sea, encourage Christians to turn to the Lord and one another for comfort and strength in times of pain. Numerous books address the question of understanding the causes and meaning of suffering. Many address primarily how one might recover a sense of balance in life after suffering times of trial or pain. Many seem to treat the subject primarily in relation only to the person himself, how he might understand his own experience of suffering.[2] But I would suggest that this does not go far enough.
What the Scripture Says About Suffering
Friday, July 2, 2010
Daily Life in the Kingdom of Heaven: Part 1, Inner Preparation
I recently heard Dr. Richard Pratt (Reformed Theological Seminary, Third Millenium Ministries) speak on the advance of God's kingdom in the world in preparation for Christ's final return to rule and reign. Coincidentally, a few days later on a long plane trip, I read through the Gospel of Matthew and noticed how often Jesus and others spoke of the "kingdom of heaven." So I'd like to chronicle some of the thirty references and make comments on them to remind myself of the existence and nature of this kingdom and to encourage myself and others to look for it in our everyday existence and look forward to it on the day when Christ returns.
Perhaps the most striking feature of the narrative in Matthew is the phrase, "the kingdom of heaven is like." In these cases the writer uses simile to make his point clear to Jesus' followers. In other cases, the writer uses metaphor leaving the word "like" unspoken. In still other cases, a parable is used to convey the message. Let's look at the first instance of this phrase in the book of Matthew.
Perhaps the most striking feature of the narrative in Matthew is the phrase, "the kingdom of heaven is like." In these cases the writer uses simile to make his point clear to Jesus' followers. In other cases, the writer uses metaphor leaving the word "like" unspoken. In still other cases, a parable is used to convey the message. Let's look at the first instance of this phrase in the book of Matthew.
Thursday, July 1, 2010
God's Sovereign Plans
God empowers evil people for a time, but only to accomplish His purposes. Then He takes away their power. For example, when Assyria's king threatened to invade Jerusalem, Isaiah reassured King Hezekiah with these words.
Saturday, April 3, 2010
Music Ministry: Foundational Principles and Practical Applications at Myrtle Grove EPC
What should the arts ministry of MG look like in the 21st century and what should be its impact? I suggest three non-negotiables: 1) it should have its roots firmly in Scripture and be directed and empowered by the Holy Spirit; 2) it should reflect the relational diversity and unity of the Trinity and the Body of Christ; and, 3) it should communicate in terms and forms that are understood by the culture it is trying to reach.
Friday, March 26, 2010
'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.
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.
Monday, March 15, 2010
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.
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.
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).
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.
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.
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