One of the great things about the Reformed understanding of the Christian faith is its emphasis both on the objective (things as they are) and the subjective (what it means for me.) Sometimes, these poles cause friction against one another. Occasionally, people either operate out of reaction against one of the poles, or take one pole to an extreme. But, held together rightly, they are glorious, filled with both comfort and challenge.
Nothing short of Scripture holds the subjective and objective better than the old Heidelberg Catechism. Consider this:
Question 27. What do you understand by the providence of God?
The almighty and ever present power by which God upholds heaven and earth and all creatures, and so rules them that leaves and grass, rain and drought, fruitful and unfruitful years, food and drink, health and sickness, riches and poverty, and everything else, come to us not by chance but from God's sustaining hand.
Question 28. How does the knowledge of God's creation and providence help us?
Answer. We can be patient when things go against us, thankful when things go well, and for the future we can have good confidence in our faithful God and Father that nothing will separate us from God's love. All creatures are so completely in God's hand that without the divine will they can neither move nor be moved.
Positively Davidic. Not pollyannaish. Realistic. Life is hard. Things go wrong, even (and maybe even especially) for the children of God. We are not unmoved movers, but flesh-and-blood being, subject to the tumult of experience.
We act, we suffer, we are morally culpable, and somehow God is sovereign over it all. God is sovereign over suffering --a hard truth that is, but also comforting; how much worse would it be if certain things were out of God's control?
What Christ gives us is hope. Hope for the despairing melancholy. Hope for the person who has made shipwreck of his life. Hope for the one caught in the clutches of thorny rebellion. If we are his he has saved us from the just consequences of our lives, and will save us from all that currently plagues us. If we are not yet his, his hand is out to us to bring us this resilient hope: nothing can separate us from the love of God: peril, tribulation, nakedness, famine, or sword.
Good news.
Friday, July 23, 2010
Sunday, July 11, 2010
Mercy, Justice, the Fourth Commandment and the Service Economy
In which he asks, "Has Sunday morning become a white-collar affair?"
I am struck, in our 24-7 world, at how difficult it would be to bring those who make their living in the service economy into the life of the church. The decline of the concept of a day of rest in our society and among the people of God has created a problem I hear precious few Christians addressing, namely, when is the person who makes his living at Home Depot or Burlington Coat Factory allowed the luxury of a day of rest and worship?
I remember when we were living in VA, an ancient blue law, never enforced, being mocked and ridiculed. The law guaranteed the right of the laborer not to labor on Sunday. In all the rights guaranteed to workers in this day and age, this one is not, and I wonder why the church remains largely silent on it.
We often treat the Fourth Commandment as a private affair: we are not to work, but to rest and worship. It is a gift, not a burden. But, the Fourth Commandment is largely addressed not to the individual, but the one who has others in his employ. It is not just that he is to rest, but his servants, his animals (those whose labor he owns) and his guests.
So, let's say the church does its job and shares the gospel with those in the service economy. When can we incorporate them into worship, into the life of faith? When do they get their day of rest? It is a rather callous response from the church to tell them to find another job --most jobs in the service economy do not come with weekends.
I suggest we do three things. First, perhaps churches need to band together to offer other opportunities to worship than the Lord's Day. This is not making the Lord's Day optional. It is a provision to thos whose schedule is not their own, just as the Christian slaves used to gather after sundown, when their workday was done. It is accomodating a society that has abandoned a day of rest.
Second, we need to speak prophetically to the culture. Christian business owners used to close on Sunday: Truett Cathy is the one remaining example, JC Penney and Sam Walton in not-too-distant memory. Christian workers deserve the freedom to observe their day of rest and worship. In a world in which every accomodation is made to every sort of religious practice and scruple, the First Day observance, joining in the corporate life, worship, and fellowship of the people of God is fundamental to Christian community.
Third, we need to teach on the Lord's Day. We need to present it not primarily as a list of don'ts. It is for man, not man for it. It is for rest, and for worship. Yes, there are things we must do, and things we ought not. But, primarily, it is a day for families to gather in the Family, around the altar of God, call on his name and hear his voice. We have let this great gift be trampled upon by society, and are the poorer for it.
Part of justice for those who are less in command of the culture is just that the church cry out for them to be given a regular Christian Sabbath. Remember the soul of the person who waits on your table next Sunday....
I am struck, in our 24-7 world, at how difficult it would be to bring those who make their living in the service economy into the life of the church. The decline of the concept of a day of rest in our society and among the people of God has created a problem I hear precious few Christians addressing, namely, when is the person who makes his living at Home Depot or Burlington Coat Factory allowed the luxury of a day of rest and worship?
I remember when we were living in VA, an ancient blue law, never enforced, being mocked and ridiculed. The law guaranteed the right of the laborer not to labor on Sunday. In all the rights guaranteed to workers in this day and age, this one is not, and I wonder why the church remains largely silent on it.
We often treat the Fourth Commandment as a private affair: we are not to work, but to rest and worship. It is a gift, not a burden. But, the Fourth Commandment is largely addressed not to the individual, but the one who has others in his employ. It is not just that he is to rest, but his servants, his animals (those whose labor he owns) and his guests.
So, let's say the church does its job and shares the gospel with those in the service economy. When can we incorporate them into worship, into the life of faith? When do they get their day of rest? It is a rather callous response from the church to tell them to find another job --most jobs in the service economy do not come with weekends.
I suggest we do three things. First, perhaps churches need to band together to offer other opportunities to worship than the Lord's Day. This is not making the Lord's Day optional. It is a provision to thos whose schedule is not their own, just as the Christian slaves used to gather after sundown, when their workday was done. It is accomodating a society that has abandoned a day of rest.
Second, we need to speak prophetically to the culture. Christian business owners used to close on Sunday: Truett Cathy is the one remaining example, JC Penney and Sam Walton in not-too-distant memory. Christian workers deserve the freedom to observe their day of rest and worship. In a world in which every accomodation is made to every sort of religious practice and scruple, the First Day observance, joining in the corporate life, worship, and fellowship of the people of God is fundamental to Christian community.
Third, we need to teach on the Lord's Day. We need to present it not primarily as a list of don'ts. It is for man, not man for it. It is for rest, and for worship. Yes, there are things we must do, and things we ought not. But, primarily, it is a day for families to gather in the Family, around the altar of God, call on his name and hear his voice. We have let this great gift be trampled upon by society, and are the poorer for it.
Part of justice for those who are less in command of the culture is just that the church cry out for them to be given a regular Christian Sabbath. Remember the soul of the person who waits on your table next Sunday....
Friday, July 2, 2010
The General Assembly and the Glorious All-Sufficiency of Jesus
The tendency when one returns from a church meeting is to bewail those votes that did not go one's way, or to bewail the hijinx of one's opponents, etc.
Yet, as I reflected upon it, I am probably more grateful for the PCA now than I have been in awhile. Part of it was just being duly reminded of some great truths by Drs. Duncan and Keller in their presentation.
But, part of it is the glorious irrelevance of the GA. I do not mean that at all in the sense that we do not need each other, we ought not to be connected, etc. I mean it only this way: I will return home, love my family, repent of my sins, and try to minister in Jesus' name to my flock and those around. The man sitting in front of me who voted the opposite on everything will return home, love his family, repent of his sins, and try to minister in Jesus' name to his flock and those around.
And, maybe, just maybe, he learned something from me, and I from him.
That would not be true in many, many denominations. So, I am grateful for the PCA. Our denomination probably grates on all men in every camp from time to time. But, grating is not all bad. It is grating that smooths off rough edges.
I do have repenting to do. Skip Ryan gave a beautiful presentation on the effects of the bondage of sin in his life, and the root of those things being man-pleasing. I see so much of this in myself. I have this inherent desire to agree with whoever I am with at the time. I might agree on most things, but I need to be willing to disagree in love, on occasion, as well! Unity and uniformity are not the same thing. My fear for the PCA is that every group loses sight of this truth.
Jesus is all-sufficient. While I will not step the pulpit this Sunday, my brothers will. Many of them voted completely the opposite of the way I did this past week. Yet, the gospel was not at stake. It was not up for a vote. Policies, procedures, rules, and vision were. Those things are adiaphoral. Christ is pre-eminent. Oh, how I need him.
Yet, as I reflected upon it, I am probably more grateful for the PCA now than I have been in awhile. Part of it was just being duly reminded of some great truths by Drs. Duncan and Keller in their presentation.
But, part of it is the glorious irrelevance of the GA. I do not mean that at all in the sense that we do not need each other, we ought not to be connected, etc. I mean it only this way: I will return home, love my family, repent of my sins, and try to minister in Jesus' name to my flock and those around. The man sitting in front of me who voted the opposite on everything will return home, love his family, repent of his sins, and try to minister in Jesus' name to his flock and those around.
And, maybe, just maybe, he learned something from me, and I from him.
That would not be true in many, many denominations. So, I am grateful for the PCA. Our denomination probably grates on all men in every camp from time to time. But, grating is not all bad. It is grating that smooths off rough edges.
I do have repenting to do. Skip Ryan gave a beautiful presentation on the effects of the bondage of sin in his life, and the root of those things being man-pleasing. I see so much of this in myself. I have this inherent desire to agree with whoever I am with at the time. I might agree on most things, but I need to be willing to disagree in love, on occasion, as well! Unity and uniformity are not the same thing. My fear for the PCA is that every group loses sight of this truth.
Jesus is all-sufficient. While I will not step the pulpit this Sunday, my brothers will. Many of them voted completely the opposite of the way I did this past week. Yet, the gospel was not at stake. It was not up for a vote. Policies, procedures, rules, and vision were. Those things are adiaphoral. Christ is pre-eminent. Oh, how I need him.
Tuesday, June 29, 2010
General Assembly Thus Far
1.) The human brain has a very hard time processing all the detailed arguments of committee meetings, at least this one does.
2.) GA is a hard place for introverts. I see people I'd love to meet in person, not to schmooze, but inherent shyness makes this difficult.
3.) I think some people unfairly trade off their prominence. I do not think all prominent people do this. God gave some people prominence, and they are generally good stewards of it. Others, not so much. I mean, does the president of the seminary really have to be the first person at the microphone to nominate a chairman? C'mon! I wonder if his evil plan is to take over the PCA --once he is elected to the SJC, his hegemonic power will be complete. Okay, this is tongue in cheek. Sort of.
4.) I am grateful to God to be debating the issues we debate, and not the issues most other churches have to debate. Our big issues are small, unlike those in more mainline denominations.
5.) Good time with friends old and new is a good part of General Assembly. It seems tragic, however, to walk by the Ryman Auditorium every day, and not be going to an Opry...
Quite obviously, my brain is frizzled from long hours in committee. Who ever decided that windowless rooms work well for meetings ought to be shot then hung.
2.) GA is a hard place for introverts. I see people I'd love to meet in person, not to schmooze, but inherent shyness makes this difficult.
3.) I think some people unfairly trade off their prominence. I do not think all prominent people do this. God gave some people prominence, and they are generally good stewards of it. Others, not so much. I mean, does the president of the seminary really have to be the first person at the microphone to nominate a chairman? C'mon! I wonder if his evil plan is to take over the PCA --once he is elected to the SJC, his hegemonic power will be complete. Okay, this is tongue in cheek. Sort of.
4.) I am grateful to God to be debating the issues we debate, and not the issues most other churches have to debate. Our big issues are small, unlike those in more mainline denominations.
5.) Good time with friends old and new is a good part of General Assembly. It seems tragic, however, to walk by the Ryman Auditorium every day, and not be going to an Opry...
Quite obviously, my brain is frizzled from long hours in committee. Who ever decided that windowless rooms work well for meetings ought to be shot then hung.
Monday, June 28, 2010
Tim Keller nails it
If you are interested in the life and the story of the Presbyterian Church in America, you would do well to read this. It is 26 pages, and probably the best and most fair-minded analysis of the PCA, where it came from, and where it is.
At the very least, read from page 19 on.
I agree with Tim's historical analysis, and I am generally on board with this vision of each correcting the other. He says what I have tried to say for a long time, but not nearly as well.
And, I felt convicted.
And, I felt confused, because I feel like a meld of all 3 branches!
At the very least, read from page 19 on.
I agree with Tim's historical analysis, and I am generally on board with this vision of each correcting the other. He says what I have tried to say for a long time, but not nearly as well.
And, I felt convicted.
And, I felt confused, because I feel like a meld of all 3 branches!
Saturday, June 26, 2010
Marginalization and The Christ Party in Corinth (or of the PCA GA)
You know Corinth. It was a very messy church. It reminds us that the church has always had BIG problems. One of the problems was factions, each of whom claimed to follow a man: the Cephas party, the Paul party, the Apollos party (he was such a splendid orator!). And then there was the "Christ" party. I don't know, but I am willing to bet they were the most annoying of all. Kind of like the Church of Christ, who says on the radio here, "Are you tired of man-made creeds? Do you want a church that just follows the Bible? Yes, we're the New Testament church." Every church claims to follow the Bible, which is why we need creeds --but I digress.
Anyway, I stand on the cusp of our annual denominational bacchanal, the General Assembly. And, being of a sociological bent, I always find what people say both regarding and during GA interesting, for it is human nature on display. It is not always what is intended that is most interesting, but the subtext of words that I find interesting. Each of us wants to think that our own motives are pure (the purest!), our own positions are most consistent and well-reasoned, and therefore the other guy stinks.
Perhaps that is even true of me as I write this blog.
What so frustrates me about the PCA, other than our overweening pride, is just the way we marginalize those who disagree with us. If you are a member of the PCA, go and watch this video here. Tell me if you catch him marginalizing those with whom he disagrees. Here's a hint; it's about @ 1:30.
Note well, I do not think President Chapell INTENDS to marginalize. He simply assumes certain things, and his assumptions sneak into his choice of words.
Another example would be found here, paragraph 3. Those who think we need a new strategic plan genuinely believe, as Pastor Robertson does, that it is a needed next step in denominational development. I disagree, and that disagreement is fine. At least it is to me. According to Pastor Robertson, it is not. He writes, " Some are threatened by it as they are by anything new, but over all it is something we must adopt if we will continue to be a leading denomination for biblically faithful churches." To be against the plan, you see, is to be "threatened...by anything new," (and yes, I've written George about this).
Other examples can be found across the blogosphere. Conservatives in the PCA fit Jim Hunter's definition of disaffected groups, but those who devised the plan, are spirit-led and prayerful (Vintage73.com). I have no doubt the planners are prayerful and spirit-led, but could this not be equally true of those who dissent? Why must we marginalize?
So, what's the problem? I want to note that my problem is not with the "hungry progressives" because they are progressive. Though my own convictions fall on the conservative side, I do not think that everyone must agree with me. What I detest is marginalizing someone for dissenting: the "I count, you don't count" statement. I would hasten to add that conservatives can be just as guilty of this. It is just that the conservatives are not in power.
The powers that be are presenting a plan that will "unify," but in the process, it becomes apparent that by "unity" they mean "uniformity," or, perhaps, "leaving behind those who disagree." Suppression of dissent is, to my mind, a mark of insecurity.
Even if you're not PCA, and have no idea about the issues, it makes an important point. We each want to cast ourselves as the "Christ" party --above the fray, looking down at those insular, short-sighted, fractious nincompoops who don't understand how to behave in a gospel way. We, the enlightened, are above all this, and if others could just see it our way, they would understand. We are, after all, good men, entrusted with positions of leadership.
As I often point out, whether one is a good man or not is important, but not determinative. I have no doubt that there are many good men with whom I disagree. Being good (and truly there is none good but God, I know a bit of my own heart) and being right are not the same thing. I can be wrong; they can be wrong.
All of this is why my main fear for the PCA is not liberalism or even cultural capitulation. My main fear is that we are a proud lot, and I put myself and my conservative brothers right in the midst of that indictment.
At the same time, I am grateful for our leaders, past and present, who are anything but proud. I had the honor of working for Cortez Cooper, and of counting him as a friend and mentor. Corty was one of the most prominent and visible men in the PCA in his day. To this day, at almost 80, though he is not as visible at the denominational level, he continues to pastor. He has done interim work at churches of over 2000, and of churches of 20. He has labored in places as diverse as Greenwood, MS, St. Louis and Narrows, VA. He goes where he is called, preaches to presidents, stock car drivers, sturdy mountain folk and catfish farmers. He is a humble, godly man. I pray that many of our more prominent men might manifest the spirit of a Corty Cooper, and not think of themselves more highly than they ought.
Me included.
Anyway, I stand on the cusp of our annual denominational bacchanal, the General Assembly. And, being of a sociological bent, I always find what people say both regarding and during GA interesting, for it is human nature on display. It is not always what is intended that is most interesting, but the subtext of words that I find interesting. Each of us wants to think that our own motives are pure (the purest!), our own positions are most consistent and well-reasoned, and therefore the other guy stinks.
Perhaps that is even true of me as I write this blog.
What so frustrates me about the PCA, other than our overweening pride, is just the way we marginalize those who disagree with us. If you are a member of the PCA, go and watch this video here. Tell me if you catch him marginalizing those with whom he disagrees. Here's a hint; it's about @ 1:30.
Note well, I do not think President Chapell INTENDS to marginalize. He simply assumes certain things, and his assumptions sneak into his choice of words.
Another example would be found here, paragraph 3. Those who think we need a new strategic plan genuinely believe, as Pastor Robertson does, that it is a needed next step in denominational development. I disagree, and that disagreement is fine. At least it is to me. According to Pastor Robertson, it is not. He writes, " Some are threatened by it as they are by anything new, but over all it is something we must adopt if we will continue to be a leading denomination for biblically faithful churches." To be against the plan, you see, is to be "threatened...by anything new," (and yes, I've written George about this).
Other examples can be found across the blogosphere. Conservatives in the PCA fit Jim Hunter's definition of disaffected groups, but those who devised the plan, are spirit-led and prayerful (Vintage73.com). I have no doubt the planners are prayerful and spirit-led, but could this not be equally true of those who dissent? Why must we marginalize?
So, what's the problem? I want to note that my problem is not with the "hungry progressives" because they are progressive. Though my own convictions fall on the conservative side, I do not think that everyone must agree with me. What I detest is marginalizing someone for dissenting: the "I count, you don't count" statement. I would hasten to add that conservatives can be just as guilty of this. It is just that the conservatives are not in power.
The powers that be are presenting a plan that will "unify," but in the process, it becomes apparent that by "unity" they mean "uniformity," or, perhaps, "leaving behind those who disagree." Suppression of dissent is, to my mind, a mark of insecurity.
Even if you're not PCA, and have no idea about the issues, it makes an important point. We each want to cast ourselves as the "Christ" party --above the fray, looking down at those insular, short-sighted, fractious nincompoops who don't understand how to behave in a gospel way. We, the enlightened, are above all this, and if others could just see it our way, they would understand. We are, after all, good men, entrusted with positions of leadership.
As I often point out, whether one is a good man or not is important, but not determinative. I have no doubt that there are many good men with whom I disagree. Being good (and truly there is none good but God, I know a bit of my own heart) and being right are not the same thing. I can be wrong; they can be wrong.
All of this is why my main fear for the PCA is not liberalism or even cultural capitulation. My main fear is that we are a proud lot, and I put myself and my conservative brothers right in the midst of that indictment.
At the same time, I am grateful for our leaders, past and present, who are anything but proud. I had the honor of working for Cortez Cooper, and of counting him as a friend and mentor. Corty was one of the most prominent and visible men in the PCA in his day. To this day, at almost 80, though he is not as visible at the denominational level, he continues to pastor. He has done interim work at churches of over 2000, and of churches of 20. He has labored in places as diverse as Greenwood, MS, St. Louis and Narrows, VA. He goes where he is called, preaches to presidents, stock car drivers, sturdy mountain folk and catfish farmers. He is a humble, godly man. I pray that many of our more prominent men might manifest the spirit of a Corty Cooper, and not think of themselves more highly than they ought.
Me included.
Tuesday, June 1, 2010
Of Cultures
This gem from James Davison Hunter's very intriguing latest title, To Change the World, p. 102:
Law increases as cultural consensus decreases.
True in society, but true in denominations too? Do we desire to tighten by means of verbiage what we cannot attain by means of consensus? And is such a project doomed to failure? Are we headed towards an ever more fragmented and litigious future in the PCA?
Thoughts?
Law increases as cultural consensus decreases.
True in society, but true in denominations too? Do we desire to tighten by means of verbiage what we cannot attain by means of consensus? And is such a project doomed to failure? Are we headed towards an ever more fragmented and litigious future in the PCA?
Thoughts?
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