The Age of the God-shrinkers

Another reflection from J. I. Packer’s A Passion for Holiness (Crossway, 1992):

In a section titled "Awe at God’s Greatness" (pp. 68-70) Packer laments the modern indulgence of "unwarrantably great thoughts of humanity and scandalously small thoughts of God." He predicts that our time will go down as "the age of the God-shrinkers."

The results of this "God-shrinking trend" is "that belief in God’s sovereignty and omniscience, the majesty of his moral law and the terror of his judgements, the retributive consequences of the life we live here and the endlessness of eternity in which we will experience them, along with the intrinsic triunity of God and the divinity and personal return of Jesus Christ, is nowadays so eroded as to be hardly discernible. For many in our day, God is no more than a smudge."

JTR

What is Effectual Calling?

Note: Last Sunday evening we began a new series on "The Order of Salvation." The first sermon was on "Effectual Calling." Here are my notes from that message:

What Is Effectual Calling?
JPBC October 14, 2007

Jeff Riddle

Preface

We begin tonight a series on the doctrine of salvation and "the order of salvation" in particular.
The question tonight: Why do some men come to Christ and some do not?

Return to the golden chain of redemption in Romans 8:30: "whom he predestined these he also called; whom he called, these he also justified." Those whom God foreknows and predestines, he calls, justifies, and glorifies.

I. Definition:

From Spurgeon’s Catechism:

Q: What is effectual calling?

A: Effectual calling is a work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He persuades and enables us to embrace Jesus Christ freely offered to us in the gospel.

II. Biblical evidence:

The Greek word for "to call" is kaleo.

Christians are those who have been called out by God:

NKJ Acts 2:39 "For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."

NKJ Romans 1:6 among whom you also are the called of Jesus Christ; 7 To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

NKJ 1 Corinthians 1:2 To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours:

NKJ 1 Corinthians 1:9 God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.

NKJ Ephesians 1:18 the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints,

NKJ Ephesians 4:4 There is one body and one Spirit, just as you were called in one hope of your calling;

NKJ Colossians 3:15 And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.

NKJ 1 Thessalonians 2:12 that you would walk worthy of God who calls you into His own kingdom and glory.

NKJ 1 Thessalonians 4:7 For God did not call us to uncleanness, but in holiness.

NKJ 2 Thessalonians 2:14 to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ.

NKJ 1 Peter 2:9 But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;

NKJ 1 Peter 5:10 But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you.

The primary emphasis on "calling" here is a calling to believe in Jesus and, thus, to become a saint. Beyond this it is a calling to belong to a body (the word church, ekklesia, comes from the word for calling) and to live a life of godliness and purity.

Grudem: "This calling is rather a kind of ‘summons’ from the King of the universe and it has in such power that it brings about the response that it asks for in people’s hearts" (Systematic Theology, p. 693). Grudem prefers the term "effective calling." It is "an act of God that guarantees a response" (p. 692).

He offers this definition: "Effective calling is an act of God the Father, speaking through human proclamation of the gospel, in which he summons people to himself in such a way that they respond in saving faith" (p. 693).

He adds, "Although it is true that effective calling awakens and brings forth a response from us, we must always insist that this response still has to be a voluntary, willing response in which the individual puts his or her trust in Christ" (p. 693).

The 1689 London concurs noting that effectual calling bids men come to Christ, "yet so as they come most freely, being made willing by his grace."

III. The distinction between the effectual calling and the general calling.

There are those who hear the general call to believe in Jesus but in such a way that it is not effective for salvation. This is also called the gospel calling and the external calling.

This is what Jesus referred to when he said: "For many are called but few chosen" (Matt 20:16; 22:14).

See also the Parable of the Sower in Matthew 13.

IV. Implications:

1. God will provide for those who will believe an external call that he will make an internal or effectual call that shall lead to their salvation.

2. We do not know who will respond to the internal call, so we should promiscuously extend the free offer of the gospel to all.

3. Men will not come to Christ unless they hear this calling (see Romans 10:14). This should make us diligent always in preaching the gospel and in praying for the salvation of the lost.

V. Mysteries:

1. What about those who never hear the gospel call? The Scripture appears to state that they will not be saved. Such are "without excuse" (Romans 1:20).

2. What about infants who die? 1689 London: "Elect infants dying in infancy are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how he pleases; so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word (citing John 3:3, 5, 6, 8)." In the end we must trust that the God of all the earth will do right.

VI. Closing challenge:

We must be always ready to present the gospel.

Grudem: "Memorizing the elements of the gospel call and the verses that explain it should be one of the first disciplines of anyone’s Christian life" (p. 696). Commit to memory verses on "the Roman’s Road": Romans 3:23; 6:23; 5:8; 10:9.

After sharing gospel facts, we should extend an invitation to turn from sin and believe in Jesus.

See Jesus’ call in Matthew 11:28-30:

NKJ Matthew 11:28 "Come to Me, all you who labor and are heavy laden, and I will give you rest. 29 "Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 "For My yoke is easy and My burden is light."

We cannot save anyone! But we can extend the external call that God, by his grace, makes the internal and effectual call. God is the great Evangelist. He is the one who saves.

JTR

A Christian Theology of Suffering

Note: Here is the outline from my talk last week to a group of "pastoral care givers":

A Christian Theology of Suffering
October 11, 2007
Jeff Riddle

I. Preface:

The Minister’s resources:
1. We come with a people (the church).
2. We come with prayer.
3. We come with Scripture.
4. We come with doctrine.

II. Five observations on the Christian theology of suffering:

1. The Bible reveals a God of suffering.

Flow this concept in Scripture:

*The protoevangelion in Genesis 3:15. The first prophecy of Christ. Note that evil is overcome but in so doing the Savior is wounded.

*The covenant with Abraham in Genesis 15:6-11, 17-18. The LORD himself passes through the animals cut in two. God is promising to be broken Himself if the covenant is not kept. He will keep the covenant, but man will not. God is promising to suffer for his people.
*The Suffering Servant in Isaiah 52:13-53:12.

*The cry of dereliction in Mark 15:34. Maybe the most astounding verse in Scripture. Jesus, the God-man, suffering on the cross.

*The scandal of the preaching the cross in 1 Corinthians 1:18-25.

This is the touchstone of Christian theology. It requires a trinitarian theology to avoid patripassianism. Islam cannot understand a God of suffering. It has to change the account of the cross. Christianity embraces it. If you saw three young men coming toward you on a dark street, how would your mood change if you discovered they were all three committed Christians?

2. The Bible reveals a God of com-passion in Incarnation.

At the core of the Christian faith is the concept of incarnation:

*The Word became flesh and dwelt among us (John 1:14).
*The Christ hymn of Philippians 2:5-11.
*Christ’s identity with humanity in suffering in Hebrews 2:14-18; 4:14-16.
*Christians follow in Christ’s example in taking on Incarnational ministry (see 1Cor 9:19-23).

God has entered into human experience in Christ, including even the experience of death.

3. The Bible reveals that death is an evil to be overcome.

Pastoral care givers are working with people preparing for death, or with people who seem much closer to it than to others.

There is a modern tendency to deny the reality of death. See the funeral home industry. Note how the old hymns dealt with death’s reality. Some theologies deny death but remember that the mortality rate for healing evangelists is 100%!

Contemporary therapeutic counseling denies the evil of death. Elizabeth Kubler-Ross’s Death and Dying promotes the "death is good" and the "death is natural" approach. The Hospice movement continues and expands this. See the tendency to do memorial services and not funerals. The Biblical view, however, is that death is not to be celebrated. We have lost the sense of seriousness and sobriety with death.

The wages of sin is death (Romans 6:23). Death is an insidious opponent to be overcome (see 1 Cor 15:54-55). This life is not ultimate (see 2 Cor 5:1-8).

4. The Bible reveals that suffering is redemptive and purposive.

Flow in Scripture:

*God meant it for good (Genesis 50:20).
*The preeminent example of this is the suffering of Christ (see Acts 2:22-24).
*The Christian sees suffering as redemptive and as a tool for identity in ministry (see 2 Cor 1:3-7).
*Note how Paul revels in what he has suffered for Christ in 2 Corinthians 11:24-30. The goal is a contentedness in Christ despite the external circumstances (see Phil 4:11-13).

5. The Bible reveals that suffering draws us to the doctrine of God’s sovereignty.

How could I have talked about suffering and not have mentioned the book of Job? Here we come to this book at last.

This is a book of theodicy. Rabbi Kushner asked, "Why do bad things happen to good people?" His answer was that of process theology. God is good but not great. The orthodox Christian answer, on the other hand, is that God is both great and good.

Job concludes with man humbled before the sovereignty of God in Job 42:1-6. Man’s end is not to shake his puny fist at God in protest of his governance of the universe but to rest humbly in God’s sovereignty. We will give most comfort to our fellow man in preaching the sovereignty of God.

III. Conclusion.

One of the classics on the Christian view of suffering is the Puritan Thomas Boston’s The Crook in the Lot. Boston (1676-1732) suffered religious persecution and in the final eight years of his existence what he called "the groaning part of my life." His wife suffered a paralyzing depression while he was, a Packer put it, "a martyr to some form of the stone (gravel he called it) and saw himself become a physical wreck." This book is seven sermons. Three on Ecclesiastes 7:13: "Consider the work of God: for who can make that straight, which he hath made crooked?"; one on Proverbs 16:19: "Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud"; and three on 1 Peter 5:6: "Humble yourselves under the mighty hand of God and you will be exalted in due time."

At the close he offers this exhortation:

"As you meet with crosses in your lot in the world, let your desire be rather to have your spirit humbled and brought down, than to get the cross removed. I mean not but that you may use all lawful means for the removal of your cross, in dependence on God; but only that you be more concerned to get your spirit to bow and ply, than to get the crook in your lot evened" (p. 121 in the Christian Focus edition, 2002).

JTR

The Minister's Resources

Last week I was asked to make a presentation for a group of "pastoral care givers" at a local, religious-affiliated retirement center on "A Christian Theology of Suffering."

Before starting that talk, I shared some reflections on my seminary service some years ago as a chaplain in large, urban hospital in Louisville, Kentucky. One comment that stuck in my mind from that experience was an observation made by one of my supervising chaplains. He said that the minister is the only one who comes to visit a patient carrying nothing in his hands. The doctor comes with the stethoscope, the nurse with an instrument to measure blood pressure or a needle, the orderly with a meal, but the pastor comes with empty hands. I know the point he was trying to make, but I would respectfully correct his statement. We do not come with empty hands. We do not come with ourselves alone. We come with significant pastoral resources.

Here are four of the pastoral resources which the Christian minister (whether he holds the office of Pastor, Elder, Deacon, or the general office of believer) brings:

1. We come with a people. We are representative people. When we minister we represent the church. This is why it is so important that all ministers be rooted in a local church. We are not free-lance ministers. Paul said that we are Christ’s ambassadors (2 Corinthians 5:20). We represent His body.

2. We come with prayer (see James 5:13-18). Rarely will a sick or dying man deny the offer of prayer. Always be ready to offer to pray with and for someone with whom you are ministering.

3. We come with Scripture. Rarely too will a man deny the reading of Scripture. Go to the well worn passages of comfort: Psalm 23; Psalm 56:3; Romans 8:28; 1 Corinthians 10:13. God’s Word will never return to Him void (see Isaiah 55:11). Read it aloud with the one to whom you minister and trust it to accomplish its purpose. We come with the sword of the Spirit which is the Word of God (Ephesians 6:17).

4. We come with doctrine. We come with a theology. You remember the old saying, "You are what you eat"? Well, for us the phrase is, "You are what you believe." We come with a well-ordered Christian theology. We do not hold an amorphous belief in some generic God. Mere belief in God (theism) is not enough. James 2:19 says, "You believe that there is one God. You do well. Even the demons believe--and tremble!" We believe in the God of the Bible. We believe in Christ. We believe in the power of the gospel.

My fellow ministers, take up these resources and use them in your personal ministry wherever and whatever that might be.

Grace and peace, Pastor Jeff Riddle

Evangel article 10/17/07

Holiness Has to Do with My Temperament

A few weeks ago I started reading J. I. Packer’s book A Passion for Holiness (Crossway, 1992) and was struck by the section titled "Holiness has to do with my temperament" (pp. 24-26).

Packer notes that the pre-Christian Greek philosophers came up with four categories of human temperament:

1. The sanguine (warm, jolly, outgoing, relaxed, optimistic);
2. The phlegmatic (cool, low-key, detached, unemotional, apathetic);
3. The choleric (quick, abusive, bustling, impatient, with a relatively short fuse); and
4. The melancholic (somber, pessimistic, inward-looking, inclined to cynicism and depression).

The Greeks also said that some people were of mixed types (i.e., phlegmatic-choleric, etc.). Packer notes that the ancient idea that these types came from body fluids has been dispelled, "but the classification, itself remains pastorally helpful" (p. 25).

Think for just a second of which category fits your temperament. Though at moments parts of all four might fit, I immediately see parts of myself in the choleric and sanguine types. Those who know me can tell me later if you think I am off base or on target here.

Now, on to Packer’s point for holiness. He says, "I am not to become (or remain) a victim of my temperament" (p. 25). He proceeds to note that "holy humanity, as I see it in Christ, combines in itself the strengths of all four temperaments without any of the weaknesses. Therefore I must try to be like him in this, and not indulge the particular behavioral flaws to which my temperament tempts me" (pp. 25-26).

Consider also Packer’s conclusions:

"Holiness for a person of sanguine temperament, then, will involve learning to look before one leaps, to think things through responsibly, and to speak wisely rather than wildly."

"Holiness for a person of phlegmatic temperament will involve a willingness to be open to people, to feel with them and for them, to be forthcoming in relationships, and to be vulnerable, in the sense of risking being hurt."

"Holiness for a choleric person will involve practicing patience and self-control. It will mean re-directing one’s anger and hostility toward Satan and sin, rather than toward fellow human beings who are obstructing what one regards as the way forward."

"Finally, holiness for a melancholic person will involve learning to rejoice in God, to give up self-pity and proud pessimism, and to believe, with the medieval mystic Julian of Norwich, that through sovereign divine grace, ‘All shall be well and all shall be well, and all manner of things shall be well" (p. 26).

How is God sanctifying your temperament to His glory?

JTR

In Defense of the Lewis and Clark Statue

The Daily Progress had an article on Tuesday about a protest that took place at the Lewis and Clark Statue (pictured above) Monday on West Main Street in Charlottesville. The protest took place on Columbus Day (Get it?) and the leader takes offense at the fact that the Indian guide Sacagawea is pictured in a "subordinate position" in the 1919 statue. She would like to see the statue removed or a plaque placed to correct the "historical inaccuracy."

Here are the problems with this protest:

1. As Ms. Hemenway of the Lewis and Clark Exploratory Center points out in the article, the placement of Sacagawea is likely to depict her as tracking not cowering.

2. Without disparaging the important role of Sacagawea, the statue's primary goal is to honor Lewis and Clark and their role in Western exploration. Like it or not, these men were the leaders of the expedition. To think otherwise it is engage in historical anachronism. Anyhow, isn't it, in fact, honoring Sacagawea by including her in the scene, even if in a supporting role?

3. Isn't this kind of protest an example of censorship? Is the artist who made the statue (even though long dead) to be denied the freedom to express himself using the arrangement of figures and design that he chooses? My guess is that those protesting are unware of the irony of their actions. They want the right to express their views, but they want to deny the expression of the artist and those who enjoy the statue. Perhaps they should raise funds to place their own statue of Sacagawea (sans Lewish and Clark), but please don't censor this one.

JTR

2007 Evangelical Forum Reflections

The sixth annual Evangelical Forum was held last weekend (Friday-Saturday, October 5-6) at JPBC. We had over 50 Pastors, Elders, church leaders and their families present, representing over 20 local churches. Michael Haykin and Greg Barkman did an excellent job speaking on the nature and authority of Scripture with reference to the Second London Baptist Confession.

All four messages can be downloaded here.

You can also see a photo album from the meeting here.

JTR

Samuel Davies: Apostle of Virginia

Week before last, my family made a homeschool field trip to Colonial Williamsburg, taking advantage of a promotion for homeschooling families that allowed us to visit for just $5.00 per person. What a deal!

After visiting the Bruton Parish Church where the likes of George Washington and other colonial leaders worshipped, we made our way to the white frame Presbyterian meeting house. The historical note mentions the fact that the famed preacher Samuel Davies made preaching visits to Williamsburg. Davies later succeeded Edwards at Princeton. Read this Banner of Truth article on Davies, "Apostle of Virginia."

JTR

Sermon of the Week: Haykin on Edwards

Michael Haykin will be at JPBC this weekend for the Evangelical Forum, speaking on the doctrine of Scripture on Friday and Saturday (October 5-6). He will also speak on Sunday (October 7) at JPBC:

Teaching: Life of William Wilberforce (9:30 am);

Preaching: What is a the Church? (Romans 16) (10:45 am);

Teaching: Life of John Newton (6:00 pm).

To get a feel for his teaching style, listen to this lecture on "Jonathan Edwards."

JTR

"Celebrate the Glory"

One more thing.

While at the UCH Network meeting last Thursday, I also met Pastor Mark Jantomaso of River Rock Church in Forest, VA. He also has a ministry called "Simply Devoted" which is having an event called "Celebrate the Glory" at the Sedalia Center (near Lynchburg) on Saturday, October 20, 2007. The conference is free if you pre-register and will focus on family worship. Check out details about the schedule and speakers.

JTR

UCH Virginia Church Leader Network report

Yes, I am alive.

This has been a week of meetings.

Tuesday we had the Central Virginia SBCV Pastors' meeting at JPBC.

On Thursday I rode down with a friend from C-ville to the first quarterly meeting of Uniting Church and Home Virginia Church Leader Network, held at Sycamore Presbyterian (PCA) in Midlothian, VA. The meeting was hosted by Eric Wallace, author of Uniting Church and Home (a book I highly recommend).

Eric preached a powerful message at the gathering from 1 Corinthians 3:10-15 with these three points on "uniting church and home":

1. Christ is the message.

2. Christ is the method.

3. Christ is magnified.

Pastor John Neal of Covenant Presbyterian Church (PCA) in Midlothian also urged the leaders present to "hold those accountable responsible." In their church they have mandatory "head of household" monthly meetings with their church's men to encourage and equip them in spiritual leadership in the home.

It was a good time of conversation and fellowship with brothers from Baptist, Presbyterian, and Brethren churches with encouragement to equip fathers to lead families in ministry and growth in churches.

JTR

60 Seconds in the Word

JPBC started a new ministry this week called "60 Seconds in the Word." We are broadcasting one minute devotional spots on local talk radio AM 1260 in Charlottesville. I have uploaded to our sermonaudio site the seven current spots that are playing on a rotating basis there. The original studio recording was at 128 kbps and I had to slow it down to 16 kbps to fit the sermonaudio requirements, so the sound is not as crisp as it is on the radio.

For the whole series go here.

The individual spots:

1. How do we know what truth is?

2. How important is music in worship?

3. Is Christian service about acts of charity?

4. What makes youth happy?

5. Mother Theresa's Spiritual Struggles

6. Are you grieved by your sin?

7. Why are we here?

-JTR

Rebelutionaries

I had supper last night (Amigo's, of course) with Kyle and Danny A., twin brothers who are students at UVA and attend JPBC. Our conversation reminded me of why I am so optimistic concering the next generation of young Christians. It is my sense that God is raising up a choice generation of serious believers, a much more serious, passionate, and committed generation than my own. Christian nominalism is on the decline. This means we have fewer people who come to church just because it is socially acceptable to do so. What we are left with is a smaller, but more sound, group of young people who are being drawn to the Lord against the cultural expectations and behaviors of their peers. I see a great number of more serious and faithful evangelical churches being raised up in the days to come.

My conversation with these young men reminded me of the "Rebelution" ministry of twin teen brothers, Alex and Brett Harris (yes, the younger brothers of Josh Harris of I Kissed Dating Goodbye fame). If you want to be encouraged about the future of the Christian movement, check out their popular blog, skim through their reading list, and check out the links to their fellow teen "rebelutionaries," and be sure to visit the resources page with links to good articles. Make sure to steer your own teens and students on to this ministry as well.

JTR

Sermon of the Week: "The God of the Bible Kills People"

"The God of the Bible Kills People" is one of my all time favorite messages on sermonaudio. Evangelist Rolfe Barnard was a doctrines of grace preacher when the doctrines of grace weren't cool. I think Rob Stovall first emailed me this message about three years ago, and I've gone back to listen to it many times. I especially like the opening hymn, "He Touched Me." You get the sense from his heartfelt singing that God had indeed touched this man. Barnard thumbs his nose at any politically correct, wimpy view of God. "The God of the Bible Kills People" will give you a holy fear of the God of Bible.

JTR

The Ten Year Milestone at JPBC

Last Sunday marked the 10th year since I signed my covenant to become the Pastor at JPBC. I actually preached my first sermon as Pastor at JPBC on the last Sunday of August 1997.

JPBC constituted as a church on the first Sunday of October in 1962. I am the sixth Pastor in 45 years. JPBC Pastors:

1. Don Givens (1960 [as Mission Pastor] to 1969);

2. Carroll Bruce (1970-1976);

3. Samuel Young (1977-1978);

4. James Luck (1979-1982);

5. John Herndon (1983-1995);

6. Jeff Riddle (1997-present).

Here is my letter of thanks to the congregation posted in the September 13, 2007 Evangel:

Dear friends,

Thank you for the special celebration last Sunday to mark my 10th year of Pastoral ministry at JPBC. The deacon body, of course, deserves special thanks for their arrangement of this event.

Thank you in particular for the special resolution of appreciation read before the church body in morning worship, for the wonderful meal of North Carolina Barbecue with all the fixings shipped in from Kinston, North Carolina, for the generous gifts, for the kind words of encouragement, and for the slide show, revealing how my hair has turned gray, how my waistline has expanded, and how my children have grown. Funny, however, how Llewellyn still looks the same as she did in 1997!

JPBC was constituted as a church in 1962. I am the sixth man to serve as Pastor in these past forty-five years, and I now hold the distinction of having the second longest pastoral tenure in our church’s history (John Herndon has the longest tenure, serving twelve years, from 1983-1995).

It is hard to believe that ten years have passed since we moved to Charlottesville and began to labor in this ministry. I praise God for all that has taken place in our church body under his sovereign hand in these past ten years. Indeed, we can agree that God has already done far more among us than we might have ever asked or imagined (Ephesians 3:20). What else might He be pleased to do among us in the future?

I should also mention my appreciation of other members of the church staff who have added to our church’s continuity. Evelyn Jones has served JPBC for over thirteen years (first as Secretary and since 2002 as Financial Secretary); Bonnie Beach has also been at JPBC for ten years (serving faithfully as a Preschool teacher, Rainbow House Director, and since 2002 as Ministry Assistant); Jo Pettitt has served us as a Church Musician since 2000; and Llewellyn Riddle has also been in our Preschool ministry since 2002, serving as Director for the past three years. Pastoral Assistant Marcus Deel is the new man on board, having joined us in June of this year.

As I noted Sunday, one of my growing convictions is that healthy churches need prolonged pastoral tenures. Thank you for calling me to the office of Pastor in this body, for upholding me in this charge, and for your kind and encouraging acknowledgement of this milestone in my tenure of service.

Of course, if anything of any lasting worth has been accomplished, to God alone be the glory!

Grace and peace, Pastor Jeff Riddle

Looking ahead to the Evangelical Forum

I have been delinquent in posting this week.

On Monday I went down to Roanoke to attend the meeting of the "Society for the Preservation of Baptist Principles and Practices." The speaker was Pastor Greg Barkman. He did an excellent job preaching first on James 3:1-3 ("Brethren, let not many of you become teachers..."). His message reminded the 15 or so of us preachers who were there of the great responsibility and privilege we have to teach publicly. The troublesome church member may talk to one or two folk in the hall or on the phone, but we get to speak to every one each Sunday. Next he preached on Mark 6:52 ("For they had not understood about the loaves, because their heart was hardened."). He noted that the "heart" in Biblical terms is not just for the emotions but for thinking and comprehending, citing Romans 10:10: "With the heart one believes unto righteousness...." Do we take the necessary time to think upon Christ, so that our hearts are not hardened to him?

As for our other speaker, Michael Haykin, Baptist Press had an article this week about a conference at SBTS on Andrew Fuller at which Haykin spoke.

Both these men will be at JPBC Friday-Saturday, October 5-6 for our 2007 Evangelical Forum. I am looking forward to it. The conference is open to anyone who wishes to attend.

JTR

Mohler on Mother Theresa and the Gospel

Today is the 10th anniversary of the death of Mother Theresa. Last Sunday, in my sermon titled "Stand Fast," I referenced Al Mohler's comments on recent revelations of Mother Theresa's dark night of the soul (see last week's Time cover). Here's what Mohler wrote:

The recent revelations of Mother Teresa's spiritual struggle should remind all believing Christians that our faith is in Christ -- not in our feelings.

The disclosure of previous secret letters from Mother Teresa indicates that she was deeply troubled by doubts and a sense of Christ's absence. The fact is that many Christians struggle with doubt. Indeed, the most thoughtful believers are most likely of all to understand what is at stake, and thus to suffer pangs and seasons of doubt.

Doubt can be healthy. It can drive believers to a deeper knowledge of what we believe and a deeper embrace of the truth of the Gospel. It can deepen our trust in God and mature our faith. At the same time, doubt can be a form of sin . . . a refusal to trust God and his promises.

This can also be the root of depression, especially spiritual depression. I would not presume to read Mother Teresa'a heart or soul, but I can reflect on the questions raised by her experience.

The Christian Gospel is the good news that God saves sinners through the atonement accomplished by Jesus Christ -- his cross and resurrection. Salvation comes to those who believe in Christ -- it is by grace we are saved through faith.

But the faith that saves is not faith in faith, nor faith in our ability to maintain faith, but faith in Christ. Our confidence is in Christ, not in ourselves.

There is a sweet and genuine emotional aspect to the Christian faith, and God made us emotional and feeling creatures. But we cannot trust our feelings. Our faith is not anchored in our feelings, but in the facts of the Gospel.

As an evangelical Christian, I have to be concerned that part of Mother Teresa's struggle was that she did not consider herself worthy of salvation. She was certainly not worthy of salvation. Nor am I. Nor is any sinner. The essence of the Gospel is that none is worthy of salvation. That is what makes salvation all about grace. As the Apostle Paul taught us, the wonder of God's grace is that while we were sinners, Christ died for us.

Our confidence is in Christ, not in ourselves. We are weak; He is strong. We fluctuate; He is constant. We cannot trust our feelings nor our emotional state. We trust in Christ. Those who come to Christ by faith are not kept unto him by our faith, but by his faithfulness.

I possess no ability to read Mother Teresa's heart, but I do sincerely hope that her faith was in Christ, and not in her own faithfulness.

JTR

Sermon of the Week: "House Churches: Are They Scriptural?"

Many these days are choosing to meet in private homes, in ad hoc churches rather than meet in organized, institutional churches that own property. In truth, there is much that is wrong with the institutional church of today! In addition, it is true that in places in the world where the church faces stiff persecution (like in China and behind the Islamic Curtain) many believers of necessity meet in house churches. In the US, however, folk may meet in house churches for different reasons--some to escape the oversight of elders and confessional accountability. Stephen Hamilton, a Free Presbyterian Pastor, examines house churches in his message, "House Churches: Are They Scriptural?", and he raises some interesting objections to the practice of some who are fleeing conventional churches.

JTR

If you give away motorcycles they will come

My friend Steve Clevenger sent me this link to an AP story about a unique evangelistic method being used by some of our fellow Southern Baptists in the Dakotas (the story also ran in the Daily Progress).

Too bad Paul didn 't have these kinds of innovative ideas back in the first century. Rather than given away chariots he simply preached the good news of the gospel. Imagine that.

This is one of those stories that really makes you shake your head and wonder where SBs are going with such carnal "evangelism" methods.

JTR

The "New Perspective" on Paul Filtering into the Pews

Christianity Today's current cover offers the title "Rethinking Paul." The online article "From the seminaries to the pews" notes how the "new perspective" on Paul is filtering down from seminary classrooms into the pew.

The article also notes anticipation for John Piper's upcoming book The Future of Justification: A Response to N. T. Wright which will critque the new perspective and one of its chief proponents (Wright).

For more on this, see my review of Piper's Counted Righteous in Christ and my review of Guy Prentis Waters' Justification and the New Perspective on Paul.

JTR