So I was delighted to see Tim Keller’s recent post on this very topic and Eric Smith’s reflections of Keller’s comments. I encourage you to read both (neither are very long).
. Tonight we read the following portion which is really a good reminder:“But as for footmen like you and me, let us never desire to meet with the enemy or presume ourselves able to do better when we hear about the struggles of others. When we hear of others who have been sorely tested, let’s not be deluded by thoughts of our own manhood, for those who do so are often the ones who have the worst time of it when they are tested.” (p. 182-83)
Christianaudio is having an amazing sale that lasts through December 4. Most of their digital downloads are on sale for $7.49 including works from Charles Dickens, Wendell Berry, Eugene Peterson, John Piper (a number of Piper’s are free), and others. This is a great opportunity to get some good audio books at great prices. I have purchased downloads from them before and have been pleased.
The Bible clearly speaks to the pain of this life and encourages us to be honest about it as well. This point is often lost on prosperity preachers and the “happy-clappy” approach to worship.
At times, though, I see the error in the opposite direction- the idea that those who are serious about their faith can be seen by their grave expression. Such people are never too carried away. When asked how they are doing they will immediately mention their struggle with sin, the reality of our fallen condition etc. and than say something like “What else can we expect in a fallen world.” While there is truth here, it is really the opposite extreme of the prosperity gospel.
God knows we suffer and told us to expect it. God does take sin seriously and does not want us to take it lightly. At the same time, the scriptures clearly teach us that because God has loved us and resolved our sin problem we should be joyful! I find that I too easily get caught up in the struggles and fail to ponder the reality of all that God has done for me, fail to revel in the assurances of the gospel. And revel I should and would if I think clearly about the amazing truth declared to me in the gospel!!
As Matthew Henry wrote:
“By holy joy we do really serve God; it is an honour to him to rejoice in him; and we ought to serve him with holy joy. Gospel-worshippers should be joyful worshippers” (on Psalm 100).
The Psalms have brought this all to my mind. The very Psalms which teach us to take our complaints to God also command us to approach God with joy.
Psalm 100:2- “Serve the Lord with gladness”
William Kethe’s famous versification of Psalm 100 rendered this “Him serve with mirth.” Later editors changed this to “Him serve with fear.” That is a proper rendering of Psalm 2 but not of Psalm 100!
Psalm 27:6 “I will offer in his tent sacrifices with shouts of joy.”
One versification renders this:
“Within his tent with glee
I’ll offer sacrifice.”
Such commands abound in the Psalter. God declares that we should approach him with joy because He has been so good to us. The command in Psalm 27 comes in the midst of the psalmist crying out to God because of enemies who are after him. This is no escapist imagination. Rather, it is the real assurance which births joy even in the midst of trouble. “If God be for me who can be against me!”
“Make a joyful noise to the Lord, all the earth!” (Psalm 100:1)
“What the singers undertake has to do with the world, and should their horizon be at all foreshortened, the happening would immediately decay into something else. Against all practicality or human expectation of being heard, they summon mankind … nor do they measure their words against their only resources and possibilities. No, they look to him who is he focus of what they undertake and shout ‘all the earth’ because no lesser assembly can be contemplated where he is concerned. What they gather to do must always be set in the midst of the world, or it is surrender of truth ad future from the start.”
-James L. Mays, “Worship, World, and Power: An Interpretation of Psalm 100″, Interpretation 23.3 (July 1969): 320.
One danger for preachers who understand the value of doctrine, is that we can lose touch with the practical focus of preaching. We do not want to be like many whose preaching is shallow and lacking in any biblical substance. This desire is correct, but it can then be easy to fall off the other side, turning preaching into mere lectures with our aim becoming simply the transfer of data. It is good- indeed vital- for our people to know doctrine, but not abstract doctrine for doctrine’s sake. We need to know truth so that we might live in such a way as to please God. We preach not simply to create skillful hearers of the word, or even experts in talking about the word, but to produce people who live according to the word because they deeply love God.
This truth came back to mind recently as I read Pilgrim’s Progress
“They hoped to hear from Evangelist things that would help them resist and overcome trials they were likely to encounter as they continued their journey.”*
Brothers, let us make sure that as we stand before the people of God we teach them from the mighty truths of Scripture how they can fight temptation and endure to the glory of God.
* Quote from the new edition edited by C. J. Lovik
As I mentioned previously, I am participating in a blog tour for the book, Holy Ground: Walking with Jesus as a Former Catholic
Here are four questions with Chris’ answers:
1.) Why did you write Holy Ground?
My former pastor and colleague, Kent Hughes, deserves credit for planting the idea to write Holy Ground. During my second year of ministry at College Church, I counseled several couples – one member a Catholic and the other a Protestant – helping them see that, despite doctrinal differences, their marriages could remain intact. With these folks in mind I eventually offered a Wednesday night class on the topic entitled “Perspective on Catholicism,” intended to bring a more biblically informed balance. With John 1:14 as our model, the class sought to emphasize the need to follow after Jesus’ example of “grace and truth.” The material eventually became a manuscript and, thanks to Zondervan, Holy Ground was born.
2.) What are the distinct features of Holy Ground that separate it from other such books?
Among evangelical books that address Catholicism, Holy Ground has a couple of features that make it unique. First, many such books convey an unkind attitude. The doctrinal emphasis of these works is commendable, but the irritable tone rings hollow and fails to exhibit the loving character of Jesus. It’s the tone that my seminary professor warned against when he said, “Don’t preach and write as though you have just swallowed embalming fluid. As Christ imparts redemptive life, so should his followers.” This life is communicated in the content of God’s message and also in its manner of presentation. Therefore, I seek to express genuine courtesy toward Catholics, even in disagreement.
Second, most books on Roman Catholicism and Evangelicalism emphasize doctrinal tenets without exploring the practical dimensions of personal faith. Important as it is to understand doctrine, the reality is there’s often a vast difference between the content of catechisms and the beliefs of folks who fill our pews. Holy Ground is concerned with understanding the common ideas and experiences of real-life people.
3.) What do you miss most from the Roman Catholic tradition?
Great question! No one has asked me this yet. Of all the elements of which Catholic tradition consists, I’d say the one I miss most is the reverent ethos of the Mass. Even here at College Church where we work hard to emphasize transcendent realities, it’s rare that we focus on the cross with quite the same intensity that I remember from my boyhood parish. Granted, there are aspects of the Mass that are doctrinally and existentially troubling, seriously so; but the atmosphere of solemnity, organically woven into the overall worship service (and not simply tacked on to an otherwise regular sermon), unafraid of protracted moments of quietness, perhaps kneeling, concentrating on the crucified Savior with all our God-given senses, is something I’d like to see us more carefully incorporate into our services.
4.) What can a Roman Catholic learn from an evangelical?
I don’t mean to sound cheeky, but I think most of all we can help Catholics to understand the Gospel – the message of divine grace in Jesus’ death and resurrection accessed through faith apart from one’s meritorious behavior. This may sound terribly condescending and perhaps even anti-Catholic, but, to a large extent, it is the reality of the situation. Catholic philosopher Peter Kreeft describes the problem:
“There are still many who do not know the data, the gospel. Most of my Catholic students at Boston College have never heard it. They do not even know how to get to heaven. When I ask them what they would say to God if they died tonight and God asked them why he should take them into heaven, nine out of ten do not even mention Jesus Christ. Most of them say they have been good or kind or sincere or did their best. So I seriously doubt God will undo the Reformation until he sees to it that Luther’s reminder of Paul’s gospel has been heard throughout the church” (Peter Kreeft. “Ecumenical Jihad.” Reclaiming The Great Tradition. Ed. James S. Cutsinger. [Downers Grove: InterVarsity, 1997]. 27).
This is the concern of Holy Ground – that the grace of God in salvation remains central. When talking with Catholics, there are myriads of potential rabbit trails. We may enter into a conversation to talk about how Jesus provides life with meaning and suddenly find ourselves enmeshed in a debate about the apocrypha or Humanae Vitae. Sometimes it’s right to broach these subjects, but too often we do so at the expense of the gospel. This is tragic. What does it profit a person if he explicates a host of theological conundrums without focusing attention upon the death and resurrection of Jesus? In all of our discussion with Catholics we must consider, celebrate, and bear witness to the splendor and majesty of our Savior, the one who died, rose, and now lives.
I continue to enjoy greatly Rowland Prothero’s book, The Psalms In Human Life
Here are a couple of quotes:
“From the treasure-house of the Psalter, whether in the ancient Latin version, or in vernacular prose, or in rough rhyme wedded to simple music, Roman Catholics and Protestants alike drew inspiration.The Psalms clave to the memories, and rooted themselves in the hearts of the people.” (p. 114)
Quoting Casaubon, a Huguenot scholar:
“This is the peculiarity of the Psalter, that everyone can use its words as if they were completely and individually his own.” (p. 142)
“Make a joyful noise to the Lord, all the earth!
Serve the Lord with gladness!
Come into his presence with singing!” ( Psalm 100:1-2)
“This doxology needs to be understood not only as a literary assertion of trustful simplicity (which it is) but also as an action which reorients life. When the community praises, it submits and reorders life. It is not only a moment of worship, but also an embrace of a doxological life which is organized differently. So the summons is a summons to reorient life.”
– Walter Brueggemann, “Psalm 100″, Interpretation (Jan 1985): 65.
Last week our denominational state paper ran an artilce of mine by this title. Here is the article:
I am a hugger and come from a line of established huggers. My dad was open with his affection to me and the rest of my family. He was practically an official “hugger” at our church, and I can remember him kidding about that often. I also remember well working with another man in the church on our “Fix-It Squad,” doing household chores for our widows and shut-ins. He was clearly a “man’s man” and was open with his affection and forthright on the value of hugging.
So, with that background it is no surprise that hugging my own children is so common to me that I almost do not notice it. I really never paused to reflect on why I hugged them. When I think of it I realize that primarily I hug them so often because I enjoy it so. I love my children and rejoice to demonstrate that. To give and receive these tangible expressions is for me a natural habit and a great joy.
Over the last year or so, however, I have reflected more on the value of this expression of affection to my children. This was prompted by pastoral work with people who are emotionally damaged. While talking with a dear brother who was struggling deeply with homosexuality, I was struck by his comment that he had never heard his father tell him that he loved him. Another man in the same situation related how he never remembered receiving affection from his father and had practically no positive memories of times with his father. People in other situations, wrestling with different problems, when baring their souls have often referred to the lack of affection in their families.
These negative experiences do not, of course, excuse sinful behavior. But these testimonies have reminded me of the value and importance of the hugs I give my children. One evening, in the midst of a time when I was walking with a church member through some dark days of struggle with homosexuality, I was holding my infant son, hugging him and preparing to lay him down to sleep. In that moment as I prayed for him, I realized afresh, that by hugging him I was investing in his soul. I was preparing him to face the onslaught of the enemy in days ahead. Spiritual warfare is often used to refer to glamorous or even odd things. But, in the truest since, I was at that moment waging war for my boy’s soul by investing in one more incident which is building up a general sense of belonging and strong, pure affection from his father. He will not remember that hug, but all these hugs will shape the general context of his early memories. I was, in however a small way, helping him to have a paradigm for a Father who loves him and also corrects him. In that moment I was making my corrective discipline more effective by reinforcing that it comes from a context of love.
This thought has encouraged and challenged me. It has sent me forth in greater diligence in loving my family. So, fathers, let us take up our “arms”, wrap them around our children and wage war for their souls by embracing them.