Jacob Sweeney

Tea Parties and Prayer

2010-12-14T10:58:00.000-08:00

Few have ever elevated the value of children like Jesus. Not until the French Philosopher Jean-Jacques Rousseau did people begin to think of children as good. Rousseau believed that children were good but became corrupted by adults. In a footnote, Miller notes the irony of the man and his teaching. Rousseau had five children. All of them he left abandoned to orphanages. Jesus held children in high regard. Unlike Rousseau, he knew what was in the heart of men - even men-yet-to-be.

Jesus was far from an Enlightenment thinker. Yet, as a master teacher he understood the illustration of a child would stick in the minds of his listeners. Children, it seems, have not changed much since the day Christ held them on upon his knee. They are still messy (any mini-van can show you that). Kids are impolite, unpolished, impetuous. And Jesus says, be like these.

Miller hits the nail on the head in this chapter when he says:

The difficulty of coming just as we are is that we are messy. And prayer makes it worse. When we slow down to pray, we are immediately confronted with how unspiritual we are, with how difficult it is to concentrate on God. We don't know how bad we are until we try to be good. Nothing exposes our selfishness and spiritual powerlessness like prayer.

Prayer is hard because it forces us to recognize our messiness. We don't like to admit we're frail, weak, impetuous or silly. We laud the "self-made man". A man who speaks out of turn is rarely invited to parties. Yet, Jesus is the king who sends servants into the streets welcoming all to his banquet table (Matthew 22:1-14). Those who came were the beat-up, bedraggled types. They were the social and spiritual equivalents of alcohol and BO ridden homeless, tattooed street thugs and street-corner hookers.

He continues:

The kingdom comes when Jesus becomes the king of your life. But it has to be your life. You can't create a kingdom that doesn't exist, where you try to be better than you really are. Jesus calls that hypocrisy - putting on a mask to cover the real you.

Ironically, many attempts to teach people to pray encourage the creation of a split personality. You're taught to "do it right." Instead of the real, messy you meeting God, you try to re-create yourself by becoming spiritual.

Most of us feel we need to pray "correctly". Mis-applied sermons of Matthew 5 tell us we have to pray according to a precise cadence. I, for one, have missed the forest for the trees. All the beauty of our Lord's prayer is reduced to prayer beads, acronyms (A-C-T-S: Adoration, Confession, Thanksgiving, Supplication) or trite repetitions.

It is a gospel corrective that we need; not a prayer corrective. Jesus came for the messy, impolite, impetuous, greedy and more. He knows your frailty. You won't fool him with pretentious piety.

Prayer is more like a dinner with a dear friend than proposal to business associates; its more backyard tea party than elegant dinner engagement.

Reading A Praying Life: Chapter 2 "Where We Are Headed"

2010-12-11T20:35:00.000-08:00

Chapter 2 can be summarized by this quote from page 20:

Many people struggle to learn how to pray because they are focusing on praying, not on God. Making prayer the center is like making conversation the center of a family mealtime. In prayer, focusing on the conversation is like trying to drive while looking at the windshield instead of through it. It freezes us, making us unsure of where to go. Conversation is only the vehicle through which we experience one another. Consequently, prayer is not the center of this book. Getting to know a person, God, is the center.

This paragraph stood out to me because it is both obvious and profound. I found myself immediately convicted because I have devoted so much time focused on prayer and so little focused on connecting with the Lord. Prayer has become a skill to master rather than an honest conversation. Reducing conversation to mastery removes all intimacy and relation. There is no rite to practice nor any formulas to memorize; no intermediaries to acknowledge nor "greater" saints to appeal to; there is simply our Father begging us to come.

The first two chapters are simple in content. Miller is simply removing roadblocks to prayer that we all face. No doubt we feel that prayer is meaningless or futile. Most of us have felt stymied by "how" to pray. There are simple remedies for common ailments. The solution for a stale relationship is conversation. The medicine for an ailing prayer life is rediscovering relationship, not new methods.

I'll be spending today in prayer as conversation. Try it.

Reading A Praying Life: Chapter 1 "What Good Does it Do?"

2010-12-06T11:18:00.000-08:00

Paul Miller begins his book with a question I find myself asking frequently: "what good does it do?". I ponder that most often during times of waiting and times of difficulty. He begins by telling part of a story involving himself, one of his daughters and a lost contact. Lost contacts can be near impossible to find. But their trouble is compounded by the fact that they are in the woods on a camping trip. His daughter's contact was not lost in the tile of the bathroom or the knit of the carpet. It was lost in the leaves and sticks of the forest floor.

Like a good father he meets his teary eyed daughter with encouragement. Suggesting prayer his distraught daughter replies, "What good does it do? I've prayed for Kim to speak and she isn't speaking" (Miller 15). Kim is the author's other daughter who is highly autistic. She went through speech therapy to no avail. She communicates through a computer that is transportable. Her sister has prayed for her; but the computer remains.

I have felt as she has. I have often wondered through tears if prayer accomplishes anything. I have found frustration in the meaningless language and repetitions of prayer. We speak the language of prayer with ease but to speak in prayer is near impossible. How often have you ensured a friend that you would most certainly pray for them only to discover later that you had not? Conviction abounds to me.

More than that, he rightly tells us that we all seem to experience a paralyzing sense of inadequacy. We never feel confident in prayer. Rarely do I feel as though I've prayed well enough or "good" enough. Disbelief and frustration beds in nicely amidst the covers of insecurity and inadequacy. Moreover, Miller says, our American culture provides no aid to us. We live, as Lewis is quoted here, in a "Kingdom of Noise". Rest and prayer seem lazy to our "American Dream" ethos.

This short chapter ends with the conclusion of the opening story. Simply put: he prays, the contact is found and his confidence in prayer is renewed.

I felt a bit conflicted as I read this chapter. It was good for me to be reminded that prayer does work, it's not as complicated as we make it and it's more about conversing with a loving father than moving inanimate mountains. Yet, part of me wanted more proof; that cynical part of me. If I'm completely honest with myself I'm in a place where I don't really believe that prayer works. I don't really believe because I have prayed for things that haven't turned out the way I wanted. I wanted a more complicated answer. I thought I needed to hear more stories of how prayer has worked miracles. Instead I was simply told, "it works".

Sometimes that is exactly what we need. From time to time we don't need elaborate answers; we don't need lengthy arguments; we need someone to tell us the honest truth. That's what I needed. I didn't know that I needed it but I did.

Prayer works. Do it.

Reading A Praying Life

2010-12-01T07:42:00.000-08:00

Considering the company I keep I often receive many recommendations for books to read. When I start to get recommendations for the same book multiple times then I really take notice. Paul E. Miller's book "A Praying Life" is one of those. Over the past several months I have personally received a handful of recommendations. In the world of Evangelical blogging the press is exponentially larger.

About a week back my lovely wife decided to surprise me with an Amazon gift card. I don't believe Gary Chapman has considered that as one of his five love languages (it may be added in an appendix in a forthcoming volume), but he should. Immediately, I bought Miller's book. Another book on prayer is not novel or revolutionary. Neither is the cast of characters assembled to praise the book on the inside pages (Packer, Keller, Longman, Ryken, Tripp). The Table of Contents reveals a familiar structure (32 chapters, conveniently ordered for a month-long devotional reading) and the cover's tag-line a oft-repeated idea: "Connecting with God in a Distracting World".

Despite all these things I am far from cynical. I could easily be; I am prone to it. I think the remedy came in the first few sentences. The opening paragraph is a short one:

"I never started out to write a book on prayer. I simply discovered that I'd learned how to pray. Life's unexpected turns had created a path in my heart to God; God taught me to pray through suffering" (Miller 11).

The year of my life, 2010, has known elevated heights and despairing lows. I have frequented the bleak corners of frustration and hopelessness. I have felt the simple joys of a woman's love. I have experienced the heart-warming lick of an affectionate pet. I have felt confusion, pain and fear. It seems in all of this our Father is teaching me to pray.

I plan to spend each day in one chapter of the book. I hope to use this medium as a means of conversation concerning the chapter of the day. My motivation is self-serving; by expressing my thoughts I hope to squeeze the most from this text. But, I do hope there is secondary blessing for you. I pray my journey thus far and the one ahead might encourage you to press on towards the prize of Christ.

Tomorrow: Chapter One - "What Good Does it Do?"

Considering Nudity

2010-10-13T10:06:00.000-07:00

Isaiah 20
A Sign Against Egypt and Cush
In the year that the commander in chief, who was sent by Sargon the king of Assyria, came to Ashdod and fought against it and captured it— at that time the LORD spoke by Isaiah the son of Amoz, saying, "Go, and loose the sackcloth from your waist and take off your sandals from your feet," and he did so, walking naked and barefoot.

Then the LORD said, "As my servant Isaiah has walked naked and barefoot for three years as a sign and a portent against Egypt and Cush, so shall the king of Assyria lead away the Egyptian captives and the Cushite exiles, both the young and the old, naked and barefoot, with buttocks uncovered, the nakedness of Egypt. Then they shall be dismayed and ashamed because of Cush their hope and of Egypt their boast. And the inhabitants of this coastland will say in that day, 'Behold, this is what has happened to those in whom we hoped and to whom we fled for help to be delivered from the king of Assyria! And we, how shall we escape?'"

Isaiah 20 tells us the Lord called Isaiah to walk barefoot and naked for three years as a visual declaration to Egypt and Cush of what was to befall the. Yet, I also think that this is an appropriate text for ministry. In 1 Corinthians 1:18ff Paul calls the gospel "foolishness" to those not saved. Also, in 4:9-13 he describes himself as a man "sentenced to death", "a spectacle to the world, to angels and to men", "fools", "weak", "held...in disrepute", "we hunger and thirst, we are poorly dressed and buffeted and homeless". Finally, in sum, he says "we have become and are still, like the scum of the world, the refuse of all things". Isaiah was made a spectacle because of the message he was to proclaim.

But, the LORD's purpose was not to shame him - though in the eyes of pagans an unregenerate Israel he was - it was to declare God's message of judgment and call men to repentance. It was a vehicle of calling men to himself. It was, in short, a redemptive shaming for Isaiah. Those who are called to be followers of Christ share the shame of the prophets. To a lost and dead world we are as those who wander the streets in nakedness. Yet, our shame before the world ought not be because we have laid ourselves bare. We do not act on our own and in foolishness only to conclude we share in Christ's shame. We are to be naked as we live and declare God's message. His Word shall expose us. By declaring our dying and rising God the world shall consider us idiots. Yet, they cannot see the glorious robes in which we are dressed in Christ. We are naked to the world but robed beautifully in Him.

How are you dressed today?

He's No Scrooge - Free Books from Trevin Wax and Kingdom People!

2009-12-16T12:02:00.000-08:00

Trevin Wax (Associate Pastor of First Baptist of Shelbyville, TN; author/blogger) is having a Christmas give-away. Subscribe to his blog and get your name in the list. He's giving away his ten favorite books from this year as well as the excellent ESV Study Bible!

http://trevinwax.com/2009/12/15/kingdom-people-christmas-giveaway-2/

Excurses: Wallace on Wright or Why N.T. Wright should never teach Greek Exegesis

2009-10-07T07:29:00.000-07:00

I found this article by esteemed Greek scholar Dan Wallace of Dallas Seminary by way of Justin Taylor's blog at thegospelcoalition.org. He spends 13 pages critiquing Wright and the presentation he makes concerning his doctrine of justification contra Piper and his critiques.

In regard to Wright's rhetoric, or style of writing and speaking, Wallace points out Wright's "hubris" (3). "To say that anyone who doesn't see things his way has lost his moorings and has, in fact, 'allowed the little ship of exegesis to be tossed to and fro with every wind of philosophy..." is akin to saying that if anyone disagrees with Wright that God's righteousness = God's faithfulness he could exegete his way out of a paper bad...'My way or the highway' may work in monarchical episcopacy, but it has no such place in exegetical debate" (3). Wallace hits on an issue that I have taken with Wright in much of his work: his arrogance. Identifying Wright's approach to exegesis as 'my way or the highway' is exactly right. The problem with such an approach to anything (including exegetical discourse) is that if anyone disagrees even slightly with any part of his argument he is instantly mocked and/or vilified. His derision for any perspective but his own demonstrates nothing of the humility or generosity which ought to inherently accompany a gospel-transformed heart.

This is further complicated by the observation of Gerald Bray in his review of Wright's new work, Justification. Unlike John Piper who went to painstaking ends to ensure he properly represented Wright and his argument by sending his manuscript to Wright himself, Wright did no such thing. Bray continues, "The result is that the book bears all the hallmarks of hasty production. It is full of digressions, personal anecdotes which appear to have no purpose other than to win sympathy for the author, and random attacks against unnamed people who are supposed to be typical of popular modern Evangelicals. Whereas [Dr.] Piper is unfailingly gracious and sticks rigorously to his subject, Bishop Wright verges on the downright rude and wanders all over the place, with the result that it is often hard to know whether he is addressing [Dr.] Piper's concerns or not" (qtd. in Wallace 13). Wallace adds, "one of the most disturbing things about Wright's Justification is that it explicitly interacts with so few scholars" (13). Wright has such little regard for others and their work and such high acclaim for his own that he has a (horrific, I believe, as well as foolish) practice of writing works without consulting other scholars (cf. Paul, as well as his more popular works Simply Christian and Surprised by Hope). Contra Piper (a scholar/pastor in his own right) who painstakingly cites other scholars and provides a justification and support for his arguments and also takes strong positions on areas of doctrine.

This hubris is either the result or the source of his (lack of) exegetical prowess. Wallace comments that Wright seems to make a practice of sitting "three feet above the text at all points where it would be inconvenient to wrestle with what the text actually says" (13). Part of Wright's problem is that he is so insistent that his understanding of Paul is correct that he substitutes a hard, diligent study of the writings of Paul with rhetoric that, more often than not, attacks his opponents rather than attempting to deconstruct their arguments. It seems more like childish behavior than an attitude becoming an accomplished bishop.

I do not intend to make an ad hominem argument, but I do think that his attitude and practices weigh against him and his conclusions heavily. The fact that he does not cite other scholars or attempt to deconstruct opposing conclusions, that he attacks his opponents instead of engaging them and that he belittles anyone (regardless of their scholastic capability) who disagrees to any degree I do believe diminishes the respectability of his work and his conclusions.

Blogging the Confessions: Friends

2009-09-28T17:47:00.000-07:00

Confessions II.iii(8) - II.x(18)

This lengthy portion of book II of Augustine's Confessions covers much information. Any number of these sections of book II could be made into one longer essay. However, I have noticed an overarching theme here: friends. It is here, also, that we encounter the great pear controversy of Augustine's young life. Telling the story of a time when he and his friends went out into the night with the sole intention of causing trouble. They came across a pear tree and stole many of the pears. He writes that "I picked solely with the motive of stealing" (Chadwick, ed. 31) and "my feasting was only the wickedness which I took pleasure in enjoying" (31). He further elaborates that, were he alone, he would not have committed such a crime. Rather, his "love in that act was to be associated with the gang in whose company [he] did it" (33). He ends book II with a comment that "friendship can be a dangerous enemy, a seduction of the mind lying beyond the reach of investigation" (35).

Augustine is anything but shy to admit the depth of his own depravity and his love for sin the natural state. But, he gives us a keen insight into the nature of something further: the influence of community. The power of friendship is a profound power indeed. Those whom we allow into the more intimate places of our lives can exert great influence upon us. They can be a strong power for ill and for good. Augustine experience the pull of sinful companions. He did not pull them up, but they pulled him downward. I believe we all sense the pressure in being the "odd man out" in social circles. We must heed the confessions of Augustine and seek those companions who desire godliness and holiness. We ought to pray that we would not bring others down into folly and sin, but be brought up by others who seek his face.

May God be gracious to us all and provide godly men and women to pull us up and who are grounded firmly not to be pulled down.

Blogging the Confessions: Parents

2009-09-17T10:07:00.000-07:00

Confessions II.iii(5) - II.iii(7)

In ancient Rome there was no such concept as public education. Either your parents possessed the financial means to fund an education or they didn't. Because of this usually only the wealthy could afford an education. This explains why such a vast majority of populations until the modern age were illiterate. Augustine's parents were not aristocrats. They were of humble means. It was because of this at age 16 Augustine did not continue his education. Apparently, Patrick (Augustine's father) was saving money to afford his education. Yet, he still spent beyond his means. It seems that many in their community highly regarded Patrick for his sacrifice. Augustine writes

"At that time everybody was full of praise for my father because he spent money on his son beyond the means of his estate, when that was necessary to finance an education entailing a long journey. Many citizens of far greater wealth did nothing of the kind for their children. But this same father did not care what character before you I was developing, or how chaste I was so long as I possessed a cultured tongue - though my culture really meant a desert uncultivated by you, God. You are the one true and good lord of you land, which is my heart" (Chadwick, ed.26).

Patrick's only concern was the praise of his neighbors and the education of his son. He had little concern for his internal character. Just the next paragraph we see that Patrick became aware of his "virility" at the local bath house and celebrated this by becoming drunk (27). Patrick had all the wrong priorities. He had no concern for the type of man Augustine was becoming, only as long as he was educated. Patrick could care less about the sexual immorality Augustine was walking into, as long as he provided Patrick with grandchildren. Augustine says that "he was drunk with the invisible wine of his perverse will directed downwards to inferior things" (27). Though he was a catechumen (a new entrant into the church - he had yet to be confirmed as a believer and welcomed into full fellowship in the church), he failed to raise Augustine as he should.

Augustine's mother seems to have expressed some concern, but it fell on deaf ears. He describes it as "womanish advice" (27) to his young, arrogant heart. Her words are still the words of a mother with a godly concern. He recognizes the admonishment of his mother was also the words of God. He writes, "they were your warnings and I did not realize it. I believed you were silent, and that it was only she who was speaking, when you were speaking to me through her" (27). The importance of godly parents cannot be understated. Augustine saw that when he penned this work. It is something that we must see today as well. It seems that part of God's plan in regenerating and sanctifying his children includes parents. It is fortunate for Augustine that he had a godly mother. Yet, it is equally sad that he had such a foolish and ignorant father. Were Patrick a wiser, more God fearing man, maybe some of Augustine's sinfulness could have been avoided. As Augustine needed in his day, so we still need godly men who raise children rightly and in the fear of the Lord. God will move their hearts in the day of his choosing. But the proverb of Solomon still holds true: "Train a child in the way he should go, and when he is old he will not turn from it" (Proverbs 22:6).

With an impending marriage and the thoughts of future children I pray regularly that I would not succumb to the patterns of men today. I pray that I raise the children God grants Whitney and I in a way that glorifies the Father and keeps them on the path of righteousness. That is a prayer that all men ought to pray. Without the intervention of God and the power of the Holy Spirit we all shall fail as Patrick failed.

Blogging the Confessions: Puberty and Passions

2009-09-16T09:48:00.000-07:00

Confessions II.i(1) - II.ii(4)

Puberty is a confusing and hectic time in an adolescent's life. I was no different and Augustine was no different. Growth spurts, the influx of hormones, an acute awareness of the opposite sex creates a trifecta of confusion. To make matters worse, the power of indwelling sin makes this time more than a confusing time. Usually, in the present day, most men and women begin an "exploration" of sexuality. Surveys are showing that young boys are exposed to pornography at an earlier age. I believe that it is now averaging at age 12. Additionally, more and more women are developing addictions to pornography. Sexual sin is a pandemic in our culture as it has been in every culture.

Considering his days of adolescence Augustine writes, "the bubbling impulses of puberty befogged and obscured my heart so that it could not see the difference between love's serenity and lust's darkness" (Chadwick, ed. 24). I like the imagery Augustine uses in this section. Explaining lust as a "bubbling impulse" and "fog". I picture a simmering pot that quickly becomes a rolling boil. In Matthew 5:28 Jesus teaches us that adultery begins with the lust of the heart. It is an inward, bubbling passion. Notice, that it also brings confusion. Not only does it slowly take dominion over the person, but it brings confusion with it. To this day men and women confuse lust for love. Sexual promiscuity is often termed "making love". The modern man cannot understand a romantic relationship devoid of sexual passion.

Augustine writes further that "sensual folly assumed domination over me, and I gave myself totally to it in acts allowed by shameful humanity but under your laws illicit" (26). The bubblings and confusion quickly lead to a domination. It is no surprise that sexual sin is always followed by addiction. The two go hand in hand. Where there is sexual sin there is addiction. Any man or woman who has experienced sexual assault or been inprisoned by sexual addiction or perversion can attest to the overwhelming feeling of domination. Sexual addiction and sin is a ruthless slave master keeping men and women under his destruction thumb. He tears apart families, destroys careers; destruction follows in his wake. Only by the power of God - the same power that raised Christ from the dead - can a man or woman be set free from such an addiction. Only by the power of the indwelling Holy Spirit can a man or woman stand up under temptation. The gospel is the only remedy and the single hope of anyone in the chains of sexual addiction and bondage.

Let Christ redeem your sin. The grace of Christ is greater that the depth of our sin. The power of God can restore a fractured and broken sexuality. Look to the cross and the empty tomb, plead with him in prayer and endeavor to fight sin by the power of God.

Blogging the Confessions: Pleasures

2009-09-06T11:34:00.000-07:00

Confessions 1.xvii(27) - 1.xx(31)

Augustine, in Confessions, could never be accused of making little of his sin. The entire work is filled with confessions, hence the title. However, he does also acknowledge the influence of the pagan myths upon his young mind and life. In 1.xviii(28) he writes, "when one considers the men proposed to me as models for my imitation, it is no wonder that in this way I was swept along by vanities and travelled right away from you, my God" (Chadwick, ed. 20). I do see that this is consistent with the Biblical witness. We are fully culpable, or blameworthy, for the sins committed by our own hands and we are certainly not victims, even the youngest of children. Sin comes, as James 1:14-15 informs us, when our own sinful desires "lure and entice" us. He then states clearly, "then desire when it has conceived gives birth to sin". The "vanities" proposed to Augustine as a means to educate him in the things of Latin and other disciplines had proved to me a means of stirring up his own desires which then gave birth to sin.

Near the end of Book 1 he makes a statement that gets to the heart of the nature of sin: "My sin consisted in this, that I sought pleasure, sublimity and truth not in God, but in his creatures, myself and other created beings" (22-23). Just one sentence later he states that God is his "source of sweet delight" (23). I believe that this is the heart of sin and holiness. Sin is not the presence of pleasure but it is the misplacement of pleasure. Pleasure in good things in the proper way is the generous gift of God. Physical pleasure in marriage, for example, creates unity and intimacy and, further, ought to underscore the joy in conception and child-rearing. We must be wary of thinking that views the created order and its pleasures as vices. Many evangelicals (as well as Roman Catholics and E. Orthodox) are guilty of this mindset. The Biblical witness maintains that the created order was made very good. The concept of physical as evil and spiritual as good comes from the Gnostic heresy of the 1st and 2nd centuries. The very issue, I believe, the apostle John was combating in 1 John.

So, Where comes sin? my own sinful nature and desires stirring itself up. Where comes holiness? In loving, appraising, worship and seeing God as the source of all pleasure and the means through which we experience physical pleasures in this life, in their proper measure and means.

End of Book 1.

Blogging the Confessions: Education

2009-09-04T10:50:00.000-07:00

Confessions 1.xiii(22) - 1.xvi(26)

I found this section of book one in Augustine's confessions to be particularly interesting. He speaks of the education that he received as a young boy. Looking back he realizes that he was taught the myths and stories of the Greeks and Romans as a means of teaching him to read and write. However, he explains that his main concern as a boy was not the development of a skill set but a fascination with the tales. But now, he laments his fascination, "Obviously I much prefer to forget the wanderings of Aeneas and all that stuff than to write and read" (Chadwick, ed. 16). Augustine sees the immense value of an education but expresses a distaste for the means.

The reason he loves the message but decries the means is "the words actually encourage the more confident committing of a disgraceful action. I bring no charge against the words which are like exquisite and precious vessels, but the wine of error is poured into them for us by drunken teachers. If we failed to drink, we were caned and could not appeal to any sober judge" (19). The words themselves are a wonderful testimony to the power and wonder of language. Unfortunately, the words contain a poison to the soul and conscience that weaken resolve and make immorality appear appropriate. To make matters worse, he was unable to plead to any court an excused absence from these studies. His only end is the cane.

The reason I found this section to be so intriguing is that it causes educators to be discerning in the means of their pedagogy. Certainly, this discernment has led to the rise of Christian schools. Uncritical dissemination of information through any means can lead to an unwise life - educated though they may be. Teaching the appreciation of literature through unnecessarily immoral works without the grid of a sound theological system will only fill the minds of students with folly. This provides my new position as a Bible Teacher with a renewed sense of purpose and meaning. I am not only teaching my students the content of Scripture. I am teaching them to think biblically, understanding the world through a sound theological grid and that, in turn, will give them a foundation for understanding and assimilating the skills they will learn in their other courses.

The knowledge of God's Word is the greatest achievement and highest calling of any student, teacher, pastor and parishioner.

Blogging the Confessions: Boys will be boys

2009-09-03T10:07:00.000-07:00

Confessions Book 1.viii(13) - 1.xiii(20)

During his boyhood Augustine was like most other children. His interest lay in games, not in school. Unfortunately, for a boy with Augustine's interests, the educators of his day were given license to use whatever means necessary to maintain order and focus. This usually meant corporal punishment. Near the close of this section he discerns "the root of this aversion must simply have been sin and the vanity of life" (Chadwick, ed. 15). Though the days of his youth were spent in (as we would see it) relative innocence, Augustine knows that the real problem is his own sinfulness and "the vanity of life". He hated study and loved entertainment because he was moved by his sinful passions.

In 2 Timothy 2 and 3 Paul describes the nature of godlessness. He includes, in his list, many things that we would accept without question as acts of godlessness. Yet, he also includes many things that are characteristic of young children; they are disobedient, without self-control, lovers of pleasure. Sin manifests itself even in the youngest of children. Augustine was no different. His sin was great.

As yesterday, today I think of the infant Jesus. In his infancy and his boyhood, he committed no sin. Much of the precocious things of children that go without punishment are sin. Yet, Jesus was free of guilt in even the behaviors of "normal" children. Augustine's experience is our experience and his need of a savior is our need. Considered a saint, though he is, his path to sainthood is the very well-trod path that I and others walk today. It is the path paved with the blood of Christ. That same path which carries us to the cross, through the empty tomb and down the sweet, easy road to glory.

Blogging the Confessions - Pagan Baby

2009-09-02T07:08:00.000-07:00

Confessions 1.vi.(8) - 1.vii.(12)

Augustine continues the opening of his Confessions by reminiscing about his infancy. He states in 1.vii.(12), "this period of my life [infancy], Lord, I do not remember having lived, but I have believed what others have told me and have assumed how I behaved from observing other infants" (Chadwick, ed. 10). Augustine spent some time in his life observing the behavior of infants. He sees the power of sin present even in these little ones. Quoting Job 14:4-5 and Ps 50:7 he is not ashamed to preach, teach and believe the sinfulness of humanity from conception. Original sin, as it's known, is the doctrine that teaches that all mankind fell into sin in Adam. Therefore, every one of his progeny are conceived, born and live in the depths of depravity. Augustine sees the jealousy in an infants eyes having to share his mother's breast.

And, though Augustine does not remember his own days of infancy, he knows that the Lord does. At first the break from speaking of children to speaking about the Lord may cause confusion. But, Augustine knows what he is doing. He does not remember the wickedness of his infancy, but the Lord does. Augustine did not see the evil in his heart, but the Lord did. Rhetorically, he asks the Lord, "How many of our days and days of our fathers have passed during your Today, and have derived from it the measure and condition of their existence?" (8). Difficult, though it may seem, to see the sin of a newborn over the joy of a new life, yet it is present; and our condition has not escaped the eyes of God.

These next thoughts are my own, but I find great comfort in reflecting upon the incarnation of Jesus. He did not descend from the clouds as the ascended. He entered the virgin womb of Mary, grew in her womb as any one of us, was born and grew - yet, was without sin. He was full of holiness in his conception, his birth, his infancy, his childhood and each day to the cross. He has been tempted in every way as we are, yet without sin. In his adulthood, he can identify with our temptations and sufferings and, even more, he can identify with us in our infancy. We truly do have a great high priest who knows our weaknesses and intercedes on our behalf. Our God is a God who sees, but he is also a God who knows.

Blogging the Confessions

2009-08-31T17:05:00.000-07:00

I always enjoy the practice of writing. The problem I regularly face is having something worth writing about. I have decided to spend some time reading and blogging Augustine's Confessions. I want to mention a few prefatory comments. First, in light of Julie and Julia I am certain that this sort of practice has grown exponentially (I'm also aware of reformation21.org and their "blogging the institutes" - another inspiration). Yes, I am riding the tide of trends. Secondly, I am also aware that most people who read Augustine only read his Confessions and nothing else. I like Confessions because it has the feel of doctrine and life. Augustine is a theologian of the highest order and he expresses much of it in his own autobiography. Seeing the hand of God in another's life is often a beneficial practice for believers in all ages and in each of the corners of the earth.

With this in mind I would like to begin:

Confessions Book 1.i.(1) - 1.vi.(8)

If men and woman are familiar at all with Augustine this popular work of his then they are most likely to know only this famous section and little else. Yet, this famous quotation is so key to Augustine's thought in Confessions. Also, it is a very precious reminder to all believers. He writes, "You [God] stir man to take pleasure in praising you, because you have made us for yourself, and our heart is restless until it rests in you" (Chadwick, ed. 9). From the very start it is clear to Augustine that his heart has not always rested in God. He certainly would not claim to have led his own soul into the throne of God to sing his praises and find the fulfillment of Jesus' promise ("come to me all who are weary..." Matt 11:28). No. Rather, this is the very hand of God stirring his soul to take pleasure in Him. I can imagine Augustine would find great solace in John 6:44 ("No one can come to me unless the Father who sent me draws him"). He would maintain that he has come at the behest of God Himself.

He continues through this section and sees the transcendence of God. The Lord is not some commodity to be passed around or carried on his person. He cannot be found or misplaced. Therein is rest. Resting in a God who cannot be misplaced and is far greater than ourselves. He cannot be purchased, manipulated, forced or mocked. This also provides a (at times, painful) barometer for our souls: "Am I resting in Him?" But remember, this rest too is by the hand of God.

May He stir our hearts anew each day to rest in Him.

Tommy Nelson - Denton Bible Church

2009-07-28T12:48:00.000-07:00

Apparently, Tommy Nelson, Senior Pastor of Denton Bible Church in Denton, Tx suffered a heart attack this morning. He is in the hospital and seems to be faring well. Denny Burk has more details on his blog:

http://www.dennyburk.com/?p=4838

for updates read:

http://www.collegelife.org/tommy/789/

Of life and wine

2009-07-24T16:35:00.000-07:00

Since monday evening I have been at my parents house packing of books and items for my up and coming move. It has been a simple week with very little activity but it has been a good time to sit and think. It is so often quiet in my house which makes it an ideal location to reminisce and relive so much of my young life. Twenty years I've lived in Farmington Hills, Michigan and fifteen of those years in my parents current home. So many times I driven these streets without a passing glance. Meaning comes quickly when time is short, however.

This time of thinking and remembering has been good for me. I can't help but think of the Psalmists during days like these. So many entries of the Psalter contain calls to remember the good things the hand of the Lord had done. God has been gracious in giving me so many things. His grace is made much of in days such as these because the memories brought to life with the passing streets and the small of the air remind me of so much of my sin - and his grace is greater still. There would be so much shame in this place were his grace not greater still. I can think only of the words of the immortal hymn, "Amazing Grace":

Through many dangers, toils and snares
I have already overcome
It was grace that led me safe thus far
And grace will bring me home

Days come and days go. Nothing gold can stay and Solomon was right to say "there is a time for everything, and a season for every activity under heaven" (Ecc 3:1). This chapter of my life is closing quickly. From this day forth the place which was once my home will be only my parent's home. I leave to establish myself in another place to await my beautiful bride. I have little confidence in the shape of coming days, but I know that God's grace will follow me. That grace will be, as it always has been, greater still.

Rich Man, Poor Man: Considering Christ in Unemployment

2009-05-29T10:39:00.000-07:00

Most of my time over the previous nine months has been consumed with the search for full-time employment. I was told during my first few months of study at the Moody Bible Institute that my four years of required ministry involvement along with an MBI Bachelor's degree would almost guarantee me a position of my choosing. Now four years removed from those subtle promises I have found only the contrary to be true. I now live in a studio apartment in Chicago with my roommate from Moody living off my savings and finding no job prospects.

This stage has resulted in anger, fear, frustration, disappointment. I found myself echoing Jeremiah: "why do the wicked prosper?!" (12:1). Why is every door shut in my face while the wicked are enjoying jobs, success and ease? But God is not unaware. Christ gives us two examples of greatly insignificant things that he has not overlooked: the sparrow and the lily. He provides food for the birds and beautiful dressing for the flowers and asks a penetrating, rhetorical question: "are you not of more value than they?" (Matt 6:26). We are certainly of more value than birds and flowers - that's his point. He feeds the pigeons and dresses dandelions in splendor. He shall certainly meet my every need.

Now, since the days of my youth I have often heard this passage taught with a touch of sentimentalism that I now find repulsive. Out of context it appears that Christ is promising us five star meals and luxurious regalia. But in context he promises nothing of the sort. Just before this in four short verses he speaks of the heart and the eyes. Where is your heart? It's where you put your trust and to what or whom you give your service. What do your eyes open to? A healthy eye sees and perceives things as they are. He then proclaims that "you cannot serve both God and money" (6:24).

This entire section (6:19-34) is about having a heart fully devoted to serving a God who provides for his people. The one with healthy eyes sees things as they are and will only trust in that which is trustworthy. Earthly status, finances, property or indulgences will never provide everlasting security or hope. Only God gives hope and security and only God meets the needs of his people. Jesus is confronting my idols!

Do I hope in employment or do I hope in the one rules with power and authority over all the earth? This present time is a great opportunity to develop a heavenly perspective. My myopia concerning my current circumstances is being painfully cut out by the gracious hand of my savior who meets the needs of pigeons and certainly has not overlooked mine. In life and death, riches and poverty, success and failure - Christ is greater still.

A Sad State

2009-05-18T16:45:00.000-07:00

Today I had an interview. I live in the Bucktown neighborhood of Chicago and my interview was in the loop. Following in step with my fellow Chicagoans I made my way downtown via the El. I live very close to a stop on the Blue Line which makes utilizing the El very convenient. Usually the El is very convenient, but today it had a significant and unforeseen obstruction. It appears an individual either fell or jumped onto the tracks of the El. His/Her condition was not communicated to us passengers but once the conductor did refer to this person as "the body".

What concerned me particularly was the response of my fellow passengers during the entire experience. For the first fifteen or twenty minutes everyone was oddly calm and quiet. However updates began to be further spread out and time dragged on, a handful of passengers became repeatedly vocal about their dissatisfaction. Never mind the fact that an individual most likely died accidentally or committed suicide. These persons could have cared less. All that mattered was they were inconvenienced - such an eye-opening first-hand demonstration of the self-centeredness and self-indulgence of American culture. A person just experienced a life-altering or life-ending experience and these men and women could only see the obstruction.

I immediately thought of the raging abortion debate. Many persons cite radical examples such as incest or rape for the necessity of abortive measures. However, (and I would gladly research the numbers on this) I imagine that those reasons represent a very small minority of women seeking abortions. What is more common is the use of abortion as a method of birth control; partial birth, late term and morning after pills are one and the same though the timing of each differs. But the birth-control method displays a selfish personality. Gone is valuing the life of another person though they're arrival or presence may cause disruption. Is disrupting my life a greater evil than destroying the life of another? Can encumbrances even be given a moral value? I think not. They are simply delays or limitations.

By contrast a human life has, by mere existence, extreme value - except, as I saw today, in the case of a significantly delayed El train. It's sad really. Yet, not surprising to me. Total depravity was displayed before my very eyes this afternoon and it was very sad indeed.

Melodious Sonnets and Flaming Tongues or, Gospel Language

2009-05-05T21:23:00.000-07:00

Living four years in the third largest city in America - Chicago - has introduced me to a number of things: Chicago style hotdogs, deep-dish pizza, intelligentsia coffee and social justice issues. An odd list, for sure. Yes, I am aware that three of the four mentioned are food items (now you're looking back). This post has little to do with food and more to do with the preponderance of Christians flocking to various social justice issues. If you're not familiar with such terminology it refers to any sort of compassion driven ministry. Think: digging wells in Africa, Compassion International, Toms Shoes, homeless outreaches, etc. As a rule of thumb these ministries usually attach a verse to their mission and vision. Generally, that verse is James 1:27 ("Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world").

(Now, I must say that I fully support compassion ministries and social justice issues provided they hold fast to the gospel. I cannot back any ministry that claims to be Christian for whom the Gospel is an afterthought; such "ministry" is putrid nonsense.)

What I find interesting about this is that there is little or no reference to James 1:26. Everyone and their mother has probably heard James 1:27, but what about 1:26. What does 1:26 say? I'll tell you:

"If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless".

Is James saying that it's important to watch your mouth? Absolutely. Is he also saying that true religion is caring for the helpless and marginalized? Most assuredly. But what's he really getting at? What is the rest of the epistle about? True faith leads to true life. A genuine faith turns our priorities and actions upside down. James is not saying is that it is up to the believer to maintain right standing before God; nor is he saying that without proper outward action faith dies. Such a belief creates disharmony with the clear teaching of Peter, Paul and the other NT writers. Also, it does disastrous work to James' epistle (see James 1:18). Consider James to be the practical theology companion to the heavy, more profound and difficult theology of Peter, Paul and the NT authors.

What James is saying is: True faith transforms our hearts, actions, words and desires. It drastically alters social conventions, speech patterns and destroys selfish ambition.

If you have faith, you'll watch your mouth!

Saints and Sinners: simul justus et peccator

2009-04-13T13:00:00.000-07:00

A few days ago Whitney and I made a list of all the things that we needed God to provide for us in the ensuing weeks and months. This list included such items as: table and chairs, full-time employment (for both myself and Whitney), a place to live, a bed, among other various assorted items such as furniture and dining/cook wares.

Within just these past three days we already have a full mattress set (normal price is something over $700 we paid $500) and a table and chairs. Still searching for employment and housing, but some opportunities are on the horizon. This is becoming a great time in our relationship as we are coming together as a couple and seeing God provide for us as a couple. Making the list was cathartic and seeing God provide is glorious.

How wonderful it is to have the unhindered access to the Father through the Son (1 Tim 2:5 cf Heb 10:18-22 and John 17) and the aid of the Holy Spirit (Rom 8:26-27)! This not a meaningless hope but a present spiritual reality. We pray en masse and in solitude as one people of God invoking the one name of Jesus Christ. Echoing the words of the prophet Micah we have confidence that our God hears us (Micah 7:7) not based upon our maintenance of and standing in God's good graces achieved through attendance or participation but through the cross of Jesus Christ. Paul is clear: "There is no condemnation for those who are in Christ Jesus" (Rom 8:1). This union with Christ is no more built upon my achievement than my sanctification is or my glorification shall be; it is predicated solely upon the eternal decree of God from eternity past (Eph 1:3-14). The only grace I possess is given me by Christ's suffering, death and resurrection.

Upon that rugged cross God demonstrated his inestimable holiness by crushing his Son as my substitution. This infinite, perfect holiness can not entertain the presence of sin for a moment, nor could it be ignored or passed over. How repugnant and foolish the man who believes that God will overlook his sin because he was a "nice guy"! In the eternal courts of Heaven nice guys will always finish last in the company of a whole host of "good" and "vile" men. Only the redeemed shall stand on the day of judgement (Ps 130). His hatred for you and me met his mercy, love and compassion only upon that cross where Jesus died. How pathetic the gospel becomes when it is stripped of God's holiness, wrath, hatred and contempt!

No rabbit had it's flesh torn from its bones to propitiate the unceasing wrath of God against sin. No egg can give birth to a regenerate heart. Resist the leaven of the Galatians: "are you so foolish! Do you believe having begun in the Spirit that you will be perfected by the flesh?" (Gal 3:3)

Blog:Rebirth

2009-04-06T10:49:00.001-07:00

I just recently remembered that I had this blog. It might be fun to utilize this medium once again, since I actually have things to write about. For those out I have lost touch with (or have very little) here are some recent updates in my life:

- March 16, 2009 Engaged to Whitney Coleman
We have set the date for January 10, 2010
Ceremony: Chapel @ Second Baptist in Houston, Texas
- May 16, 2009 I will graduate from Moody Bible Institute with my BA in Historical Theology
- I have applied at three churches: 1 for an internship and 2 for full-time youth pastor positions.
- Looking for a new car. If you happen to have a black 2005 to 2008 four-door Toyota Tacoma 4 cyl and want to sell it to me for ~$1000 I'll take it.

Other than that I'm learning that college is easy and real life is much, much harder and certainly much more complex. All in all God is good and a year from now I'll be married, probably living in Texas with my gorgeous bride and a dog. Other than that I have no idea what God has in store, but it seems that some blogging will be included.

Amen and Amen.

Despair

2007-06-16T20:45:00.000-07:00

"Don't make a god out of your sin. Don't lift up your sin in the face of the free, sovereign, self-existent, self-determining God and say, 'you can't have elected me'. That's arrogance! Despair is rooted in arrogance...He elects unconditionally. You may not blackmail Him with your despair...Everyone who calls on the name of the Lord will be saved!" (emphasis added) - John Piper

For many the weight of sin is far too burdensome and cumbersome to carry, so we recline beneath its shade. Yet, the shade that it promises is deadly and poisonous. This shade promises rest and gives only despair. If I can borrow the metaphor of vine and branches from our Savior, remember that a plant needs both sun and light not only to exist, but to grow, mature and bear fruit. We are the plant, Christ is the sun and His word is water. We must bury our roots deep to drink long from the fount of His word and nourish our souls. Yet, water without the sun drowns and sun without water burns.

Paul maintains that the church is a mystery (Ephesians 1, Romans 11; 16). We cannot, therefore, stare into the sun and expect to retain our sight. Moses asked to look into the glory of God (Exodus 33) instead the Lord placed him into the cleft of the rock and covered him with His hand. Being blind and partitioned to the glory of the Lord Moses still glowed from its presence. We cannot expect to see Christ fully now and came away alive. We have to balance our gaze with meditation on God's Word.

A cactus in the desert can survive on very little water. However, it takes decades to grow to even cantelope size. The Christian is not a cactus in a desert, he is to be an oak planted near a stream. Yet, we must beware that we shield ourselves from the son and only drink. Any pursuit of theology, if it does not inspire worship and proclamation, is an empty pursuit to a meaningless end. We must not systematize Christ to the point of trivializing Him. He is living, powerful and must be feared. This is no sterile, static god of the pagan pantheon or the modern mind. This is the God who came first as an infant and will return a conquering King with blood in his eyes and a sword from His mouth.

So drink deep from His Word and look to the sun and bask in its warmth, Christian. Do not drown yourself in fruitless, semantical arguments nor burn yourself attempting to perceive the sun. Quench your thirst and warm your soul.

Surrender

2007-04-15T13:10:00.000-07:00

An infinitely sinless God cursed for the vast ocean of sinfulness that composes humanity from creation to judgement could not be held by death. Our sin leads to the grave and there we remain because we are impotent to counteract to the curse of sin, but even with the unmeasurable weight of the fullness of man's depravity, Jesus remained in the ground for only 3 days. Death strained to hold Him and the powers of darkness rejoiced at the blood of the lamb, to their demise. As long as we remain enemies of God and the resurrection, His blood shed is conceived as His defeat. Death is the ultimate end and the spilling of His ended divine oppression of the rebellious. But when the light begins to shine and our eyes are allowed to see Him as He is and our ears are opened to hear His voice and the praise of creation that pours forth night and day (Ps. 19; Lk 19:37-40). In Him life is given, disease is healed. Where there was infidelity there is integrity, where there was deceit there is truth, where there was seflshness there is compassion, where there was hatred there is love.

But the divine paradox is that Jesus set us free from our sin to live in slavery to His holiness. Slavery is such a distasteful word (as well as idea) to the American palate. Yet, that is exactly what Christ, through Paul's epistles, calls us to. The book of Romans stands, essentially, as a work that defines slavery in both its patterns and calls for one of righteousness. However, this theme is present in Galatians as well. We are no longer justified by works of the Law, but have been freed of the righteous obligation given by the Law but the moral requirement still stands. Many Followers of God this side of the cross believe that we are now granted complete freedom to live as we choose. This is exactly the way of thinking that Paul sought to destroy (Romans 6). Paul's ideas are present in the writings of contemporary authors such as Dietrich Boenhoffer who talks about ideas of cheap grace, the enemy of the Gospel. We are not free from the moral demands of the law, summed up in the Ten Commandments, but are now free to live them without fear of failing the righteousness of God and standing condemned. Rather, we are imputed the perfect righteousness of God in Christ's sinless life, death and resurrection. Therefore, we stand pure before the moral demands of a holy God. We must, now, surrender our hearts, minds, lives, and effort to the Law of God by the work of the Holy Spirit that we may be and remain a people set apart by God to stand as a condemnation of sin and a proclamation to the world of the Gospel of Jesus Christ - were all strivings cease, whose Word is truthful and promises secure. Amen.

Light

2007-04-05T17:39:00.000-07:00

I wonder why it is we worship. Sure, we know we ought to. The object of our affection is the only one truly worthy to receive it. I think I can safely claim what we have all heard that worship carries the idea of "worth-ship", i.e. worship implies a condescending attitude of self and a venerative attitude of God. But I wonder why, at times, the dam breaks and the song pours forth. McDuffee holds a stone and praises God for its silence (Lk 19:37-40).

Maybe it's because I can't help it. Maybe He draws so near my heart of stone cries out. Maybe it's because I can do no other in the presence of God. "In the beginning God created" says Moses. If the beginning marks the moment of God's creation, then He fashioned the beginning. There was no timetable to which He was tied. No declaration required his act of creating the beginning in that moment. Out of the freedom of God He formed the beginning to serve as the background of Creation.

That is a God that cannot be reconciled to my intellect. With every mental faculty I attempt to picture this moment before the beginning. I can only cry out. Who is this darkened Spirit of God who hovers over the dark and formless void of my soul and demands that there be light? "What is man that you are mindful of him, and the son of man that you care for him?" (Ps 8:4).

Amazing Grace
How sweet the sound
That saved a wretch like me

I once was lost
but now I'm found
I once was blind
but now I see

My chains are gone
I've been set free
My God, My Savior
has ransomed me

And like a flood
his mercy rains
unending love
Amazing Grace