Ordinary means of grace

Albert Mohler and Kevin DeYoung both discuss the necessity of the ordinary means of grace for convictional intelligence and sanctification.

There is no secret here, no special decoder ring, no hidden door. Convictional intelligence comes by what we rightly call the ordinary means of grace. God wants his people to posses convictional intelligence and the fulness of the Christian life, and these come by hearing the Word of God preached, celebrating the ordinances of baptism and the Lord's supper, and living in the fellowship of believers in a faithful loacal church.

This is extended through the leader's personal devotional life, prayer, Bible reading, and reading of other Christian books and materials. But while the private acts of devotion are truly important, Christians are not called to grow into faithfulness alone. The Christian life is to be lived within the fellowship and accountability of a local congregation, where the Word is rightly preached and believers mature together. In that context convictional intelligence emerges naturally, along with those Christian intellectual habits, reflexes, and intuitions we desperately need. (Mohler, R. Albert. The Conviction to Lead: 25 Principles for Leadership That Matters. Minneapolis, MN: Bethany House, 2012. Print. 36)

If you are thoroughly underwhelmed with my … points for pursuing communion with Christ, I don't apologize. It may sound boring or out-of-date, but it just happens to be true: the way to grow in your relationship with Jesus is to pray, read your Bible, and go to church where you'll get good preaching, good fellowship, and receive the sacraments. I'm not suggesting Christianity can be boiled down to a few external requirements. I'm not saying that at all. I'm arguing that if you want to be Christlike you need to have communion with Christ, and if you want communion with Christ you need to do it on his terms with channels of grace he's provided. And that means the only way to extraordinary holiness is through ordinary means. (DeYoung, Kevin. The Hole in Our Holiness: Filling the Gap between Gospel Passion and the Pursuit of Godliness. Wheaton, IL: Crossway, 2012. Print. 134)

No cheerleaders

Many Christian have the mistaken notion that if only we were better Christians, everyone would appreciate us. They don't realize that holiness comes with a cost. Sure, you can focus on the virtues the world likes. But if you pursue true religion that cares for orphans and promotes purity (James 1:27), you'll lose some of the friends you were so desperate to make. Becoming a living sacrifice, holy and acceptable to God, requires you to resist the world which wants to press you into its mold (Rom. 12:1-2). Saving yourself for marriage, staying sober on Friday night, turning down a promotion to stay at your church, refusing to say the f-word, turning off the television-these are the kinds of things the world doesn't understand. Don't expect them to. The world provides no cheerleaders on the pathway to holiness. 

(DeYoung, Kevin. The Hole in Our Holiness: Filling the Gap between Gospel Passion and the Pursuit of Godliness. Wheaton, IL: Crossway, 2012. Print. 38)

Jesus's mission

We know this sounds heartless, but it's true: it simply was not Jesus's driving ambition to heal the sick and meet the needs of the poor, as much as he cared for them. He was sent into the world to save people from condemnation (John 3;17), that he might be lifted up so believers could have eternal life (3:14-15). He was sent by the Father so that whoever feeds on him might live forever (6:57-58). In his important work on the missions of Jesus and the disciples, Andreas Kostenberger concludes that John's Gospel portrays Jesus's mission as the Son sent from the Father, as the one who came into the world and returned to the Father, and as the shepherd-teacher who called others to follow him in order to help gather a final harvest. If Kostenberger is right, this is a long way from saying that Jesus's fundamental mission was to meet temporal needs. 

(DeYoung, Kevin, and Greg Gilbert. What Is the Mission of the Church?: Making Sense of Social Justice, Shalom, and the Great Commission. Wheaton, IL: Crossway, 2011. Print.55)

Religious versus Spiritual

I have never liked the whole religion vs. spirituality discussion. It is unhelpful to have discussions of this sort when terms are not defined. Am I religion? Do I support religion? Well, the answer is "yes" if when you say religion you are using the term the way the puritans used. That is, religion being the proper acting out of the Christian faith. But if you mean religion in the sense of legalism or man-centered pursuit of divinity then no, I'm not into religion.

Kevin DeYoung, in his newest book The Hole in Our Holiness, addresses this situation:

Has there been a phrase more adept at smuggling in doctrinal confusion and moral laxity than the slogan "spiritual, not religious"? Granted, for some people this means, "I want a personal, life-changing relationship with God, not mere church attendance." but more often than not the phrase implies a dislike for theological standards, moral absolutes, and organized religion. Being spiritual in contemporary jargon means you are open to mystery and interested in "spiritual" things like prayer, healing, and inner peace.

True spirituality means being transformed by the Spirit through communion with the Father and Son. If you are interested in spirituality, your priority should be to grow in the holiness that comes from the Spirit. (35)

His point is not to choose sides on the religion/spiritual debate; rather, he draws our attention to the fact that all Christians-religious, spiritual, or otherwise-should be pursuing holiness. All those who follow Christ should be looking to obedience to God as a goal for our times here on earth. I think he's right.

Early church mission

From What Is the Mission of the Church? by Greg Gilbert and Kevin DeYoung:

The book of Acts is especially important because in it we can actually see the scope and nature of the earliest Christian mission. If you are looking for a picture of the early church giving itself to creation care, plans for societal renewal, and strategies to serve the community in Jesus' name, you won't find them in Acts. But if you're looking for preaching, teaching, and the centrality of the Word, this is your book. The story of Acts is the story of the earliest Christians' efforts to carry out the commission given them in Acts 1:8 (49).

Acts 1:8
    But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”

Book Review - The Hole in Our Holiness

In The Hole in Our Holiness, author Kevin DeYoung opens with a problem he has both experienced in his own life and noted in the Christian culture around us; there is a gap between our passion for the gospel and our practice of holiness. DeYoung diagnoses this discrepancy and thereby presents the reader with the direction of his book. DeYoung wants to inform the reader of the foundations of holiness as they are taught in the Bible and then encourage application in light of those truths. Pastor Kevin writes, and preaches for that matter, with thoughtful theological acumen and poignant pastoral insight and these distinguishing characteristics are conveyed in The Hole in Our Holiness, making it a very helpful book.

The Foundations of Holiness

DeYoung begins his book by sketching out some helpful foundations about holiness. He provides a theological definition of holiness as well as a Biblical account of this virtue. His discussion of what holiness is and what it is not makes for profitable distinctions. He proceeds to give a helpful defense of both the need and benefits of a healthy view of holiness.

The author finds a good balance to this sometimes burdensome topic by encouraging the reader with good reasons for pursuing holiness as well as offering the refreshing idea that godliness is both possible and very pleasing to God. Chapter Six is a transitional chapter which moves the reader from the more theoretical and theological early chapters to the remaining ones which are more practical. In this bridging section DeYoung explains what he believes holiness should look like and how it should be pursued: sanctification, or growth is holiness, is accomplished through Spirit-powered, Gospel-driven, Faith-fueled effort. And this effort begins with and is accomplished by our union with Christ.

The Fighting for Holiness

The final three chapters deliver some practically helpful thoughts on fighting the good fight of becoming Christ-like in our holiness. DeYoung deals with the pervasive and perpetually problematic sins that are sexual in nature. Without sounding ‘preachy’ or coming across as naive, this pastor of University Reformed Church in Lansing, Michigan addresses the issues surrounding sexual immorality. He is realistic but not relativistic as he works hard to show that he understands-personally-the difficulties but recognizes the Bible is clear on the issues.

The book nears conclusion with some advice on actions we can take to promote holiness through the time-tested and traditional disciplines of the Christian faith. Encouragement is presented in the last chapter with a compelling admonishment to gauge and monitor our holiness, to be quick to sincerely repent, and understand this is a process that must continue until our time on earth is up.

With conciseness and clarity, DeYoung explains and expounds what holiness is with a solid stream of Biblical evidence. His shepherding skills are evident as he applies these truths in a way that is accessible and applicable. This is an important book on the sometimes confusing concepts associated with Christian obedience or growth in holiness and is a helpful contribution to the Christian’s lifelong sanctification. I recommend it.

DeYoung on preaching in Acts

HT: Kevin DeYoung

Five Features of Preaching in the Book of Acts

In his book on Acts, Alan Thompson notes five characteristics of apostolic evangelistic preaching (90-99). These five features serve as good models for all types of preaching, both then and now.

1. God-centered. The sermons in Acts begin with God. They announce the good news of what God has promised, what God has done, and what God will do. The preaching is not centered around the felt-needs of the audience, but around the mighty acts of God in history. The emphasis is on God’s initiative and how we are accountable to him.

2. Audience-conscious. While the preaching begins with God, it is not ignorant of those to whom the sermon is delivered. We see throughout Acts evidence of audience adaptation and sensitivity to what the audience already knows or doesn’t know. The sermons do not unfold as canned messages with a series of doctrinal propositions. The preaching is deeply theological, but not at the expense of be careful to communicate that theology in a way that is understandable. The core content stays the same, but the starting point and type of final appeal may change.

3. Christ-focused. Though God is often portrayed at the main actor in history, the preaching in Acts is relentlessly focused on Christ. The sermons highlight the life, death, and resurrection of Christ. They also explain the theological significance of these events. Christ is proclaimed as the climax of redemptive history and the good news for today’s sinners.

4. Response-oriented. The preaching in Acts is not response-driven. That is, we never see messages crafted or delivered in such a way as to manipulate a desired response. But the preaching always called for a response. This is often the difference between faithful teaching and anointed preaching. The apostles not only taught about God and Christ, they peppered their preaching with promises and warnings. Specifically, they called people to faith in Christ and repentance for the forgiveness of sins.

5. Boldness. The noun form of “boldness” is used five times in Acts and the verb form is used seven times (out of a total of nine in the NT). If there was one distinctive homiletical trademark of apostolic preaching it was boldness. In the context of much hostility, the apostles were often granted a unique freedom to preach Christ with exceptional clarity. In an age like ours with increasing opposition to Christianity and Christian claims, it is imperative that preachers reclaim this mantle of boldness. Preachers should not be obnoxious or obtuse, but we must question our approach to preaching if we are not willing “to be clear in the face of fear” (97).

DeYoung on drawing the line

From The Gospel Coalition blog:

Where and How Do We Draw the Line?

 “In essentials, unity.  In non-essentials, liberty.  In all things, charity.”

Sounds nice, but which are which? Everyone wants to be unified in what really matters, agree to disagree on what isn’t as important, and exercise love in all things.  But no one seems to agree on what really matters a lot, a little, or not at all. As hard as it can be determining the content of our faith, it can be even harder figuring out where to put our fences.

This business of deciding where and how to draw doctrinal lines is incredibly complex. I can’t begin to do all the necessary biblical, theological, historical, and practical exploration in this short article. But perhaps I can sketch an outline of some important considerations.

In that vein, here are seven steps we ought to pursue in establishing doctrinal boundaries. The explanation of the points will get shorter as we move through the list.

1. Establish what are the essentials of the faith. This is the most critical step. We need to know what constitutes the irreducible core of the apostolic gospel. One way to determine the essentials is to look at the Pastoral Epistles (1, 2 Timothy and Titus). In these letters Paul talks a lot about the importance of right doctrine. We can get a good indication of what doctrines matter most by looking at several categories of passages in the Pastorals.

First off we have the “trustworthy sayings” (1 Tim. 1:15; 3:1; 4:9-10; 2 Tim. 2:11-13; Titus 3:4-8). With the possible exception of the saying in 1 Timothy 3, each “trustworthy saying” deals with salvation. We see several interlocking truths: Jesus Christ is a Savior who came to save sinners. Salvation comes not by works but through faith and Spirit-wrought regeneration. Those who truly believe will devote themselves to good works and persevere to the end.

Second, we can look at the various creedal formulas (1 Tim. 1:17; 2:5; 3:16; 6:15-16; Titus 2:11-15). With these verses we get an even better sense of what constitutes the good deposit of the gospel. There is one God and he is unspeakably glorious. There is one mediator, Jesus Christ, who gave his life for ours. Jesus is a great God and Savior who appeared in the flesh and ascended into heaven. He is coming again. We have been saved by the grace of God that we might live holy lives.

Third, Paul oppose certain doctrines associated with false teaching (1 Tim. 1:8-11; 4:1-3; 2 Tim. 2:18; Titus 1:16). These errors boil down to two mistakes: legalism and license. Some false teachers were leading people to perdition by calling darkness light and insisting that a life of sin was consistent with the gospel. On the other hand, others were pushing an unhealthy asceticism and imposing manmade rules. Both mistakes threatened the gospel.

Fourth, we get a glimpse of the essentials of the faith by noting what beliefs are explicitly linked with the gospel and sound doctrine (2 Tim. 1:8-10; 2:8; 2 Tim. 3:14-17). We see in these verses that sound faith is determined by our fidelity to Scripture. We also see that the gospel is a message about Jesus Christ who gave us grace before the ages began and saved us unto works and for immortality. This is all because of grace, not according to our works, but in accordance with God’s eternal purposes.

From these four sets of passages we can begin to sketch what the essentials look like: God is glorious; we are sinners; and Jesus Christ is our Savior and God. Jesus Christ is the son of God and God in the flesh; he died and rose again; he ascended into heaven; he is coming again. Salvation is by sovereign grace, according to the converting power of the Holy Spirit, through faith, not according to works. The Scriptures are all inspired and all true. Jesus Christ saves us from sin, saves us for eternal life, and saves us unto holiness. Any gospel which denies these essentials—or ignores them, or marginalizes them, or leads people to doubt them, or is ashamed of them—is, in effect, a different gospel.

2. Listen to the communion of the saints. Tradition must never trump Scripture. But if we love Scripture we will learn from the traditions of the church. We are not the first people to read the Bible. We are not the only ones who have had the Spirit to help us. God has been at work over the centuries to shape and protect the truth by means of his church (1 Tim. 3:15). This means we should be extra cautious before believing something almost no Christians have believed (like the goodness of homosexuality) and extremely hesitant before rejecting something almost every church has accepted (like the reality of hell). By the same token, we should be less dogmatic about issues that have divided Christians for centuries (like the millennium or the nature of the creation days).

Ancient creeds like the Apostles’ Creed, the Nicene Creed, and the Chalcedonian Definition are not infallible, but they have served as effective guard rails keeping God’s people on the path of truth. It would take extraordinary new insight or extraordinary hubris to jettison these ancient formulas. They provide faithful summaries of the most important doctrines of the faith. That’s why when the Heidelberg Catechism asks the question “What then must a Christian believe?” it refers us to the Apostles’ Creed, “a creed beyond doubt, and confessed through the world” (Q/A 22, 23).

Similarly, Calvin states (as a kind of throwaway comment) that the “principles of religion” include: “God is one; Christ is God and the Son of God; our salvation rests in God’s mercy; and the like” (Inst. 4.1.12). John Owen provides a similar list, asserting that the “principal fundamentals of Christian religion” affirm “the Lord Christ to be the eternal Son of God, with the use of efficacy of his death, as also the personal subsistence and deity of the Holy Spirit” (Works 15:83). Later he expands the list to include: believing in God the Father, looking for salvation in Christ alone, professing obedience unto him, believing that God raised him from the dead, insisting on personal holiness and “many other sacred truths of the same importance” (84). These short statements—and they are too short!—confirm that we were on the right track with our summaries statements in point one.

3. Distinguish between landing theology and launching theology. Some doctrines represent different conclusions reached from basically the same premises. Other doctrines are starting points that set us on a wildly different trajectory. For example, the difference between postmillennialism and amillennialism is not a difference over first things. The two sides simply disagree how best to interpret a few disputed texts. It’s a matter of landing theology. By contrast, the doctrine of Scripture (to give just one example) is about launching theology. Get that doctrine wrong and we are bound to mess up everything else.

4. Distinguish between the explicit teaching of Scripture and the application of scriptural principles. The Bible clearly teaches that parents train their children in the way of the Lord. It is less clear about how to do that. The Bible does not definitely answer the question of public school, Christian school, or home school. Different Christians make reach different conclusions based on good Christian principles. To make the Bible speak dogmatically on this issue is to force the Bible into all sorts of anachronisms.

5. Distinguish between church existence and church health. Lose some doctrines and you no longer have a church. Lose other doctrines and your church is not everything it should be. Still a problem worth correcting, but you can exercise more patience and gentleness in getting there.

6. Avoid foolish controversies. This is another common theme in the Pastoral Epistles (1 Tim. 1:4-6; 4:7; 6:4, 20; 2 Tim. 2:14, 16, 23; 4:4; Titus 1:14; 3:9). Some doctrinal disputes are worth dying for, while others are just dumb. We should steer clear of theological wrangling that is speculative (goes beyond Scripture), vain (more about being right than being helpful), endless (no real answer is possible or desired), and needless (mere semantics).

7. Allow for areas of disagreement, especially in dealing with “conversion baggage.” The Apostle Paul is most flexible when it comes to traditions of new converts. He is willing for Christians to be convinced in their own mind about certain days and foods (Rom. 14:5). This isn’t because Paul doesn’t know what to think. He knows that these external habits aren’t necessary. We cannot insist on them. But he’s willing to let others continue in them so as not to violate conscience. You may know that drinking alcohol and eating meat on Fridays during Lent are perfectly fine, but it’s not worth upsetting the sincere Christians who still have trouble with such practices.

Over, around, and in all these steps we should put on love—love for God, love for neighbor, love for the truth, and love for the church. The point in drawing lines is not to be right or even courageous. The goal is that we love God by proclaiming and protecting his word and love others by putting up fences to keep out the wolves and nurture the green pastures. The hard work of setting boundaries should not be ignored. God gives us the task for his glory and for our good.

How to start at your new church

In this helpful little piece Kevin DeYoung offers 7 tips for those who have recently begun attending a new church. There are some great ideas here:

1. Make a decision to decide and then stick with it. Pastors understand that choosing a church is a big deal. We realize that you may check out different churches for several months. It’s okay to tell us that. We won’t (or shouldn’t be) offended. But make up your mind to make up your mind. And when you do, throw yourself in to your new home.
2. Introduce yourself. Yes, the church should make an effort to get to know you. But if you really want to make friends also make an effort to get to know people at the church. Wear a name tag if your church has them. Remind people of your name, even past the point when you think surely they must remember you. Make a point to talk to the pastor in the greeting line and make yourself known. Some pastors are great at meeting people. But others are introverted, bad with names, or just very busy.
3. Start coming to church functions like you’ve been there forever. In my experience new folks that go to the evening service, the potluck, the congregational meeting, the Christmas program, and join a small group, almost always feel like the church is incredibly welcoming. Those who only come on Sunday mornings, and maybe only 2-3 times a month, struggle to find their way.
4. Do ask about important doctrines, but do not press for massive changes. I have no problem with newcomers asking me where our church stands on gender roles or homosexuality or justification. It can be a very good sign when someone takes doctrine this seriously. But if you have been at the church for a month and already want to inquire about a new worship style, a new approach to children’s ministry, or a new stance on spiritual gifts, then you either need to keep a number of things to yourself for awhile (or forever!) or check out a different church.
5. Take the membership class. Even if you don’t join right away, you’ll be glad you got to know more about the church and meet other new people.
6. Try not to be offended if you don’t get asked to do something right away. I’m not letting pastors and church members off the hook. We need to seek out the new person. The welcoming process is most incumbent upon the incumbents. But be patient if we don’t single you out for involvement in a special role. I know it feels good to be asked, but it is okay to volunteer too.
7. Don’t worry about saying no if you do get asked to do something right away. If you need a break after a hard church experience or if you just aren’t ready for the task, it’s okay to tell your new church “not right now.” No hard feelings. We’ll ask again!

Top Reads of 2011 - The Delightful Dozen

Here is my list of Top Reads for 2011. Listed below are a dozen books that you cannot go wrong with.  Some of these books were published in 2010, most were published in 2011, but all were read during the past year. The top two books are in order, but after that they have been arranged with no order intended. All of these books have my strongest recommendation. Let me know what great books you read this year!

Top Read:

God With Us : Divine Condescension and the Attributes of God by K. Scott Oliphint 

As I stated in my review of this book, this was my top read of 2011. This well-written book both stretches the mind and enlivens the affections for God. As I wrote, “Oliphint has produced a compelling and awe-inspiring exposition of the theological and apologetical significance of the condescension of God.” This stimulating look into the condescension of God, and how that speaks to his character and attributes, is a book you should read if you haven’t already. What better way to celebrate Christmas than a book that explores and celebrates the ultimate condescension of God in the Incarnation.

Runner Up:

The Good News We Almost Forgo: Rediscovering theGospel in a 16th Century Catechism by Kevin DeYoung

Early in September I blogged “I have been using the Kevin DeYoung book, The Good News We Almost Forgot, as a devotional for just over two weeks. What a wonderful journey it has been so far. As DeYoung unpacks the Heidelberg Catechism, the beauty of this creed is brought to life. And the Creed itself is a moving piece of literature, powerful without any commentary. I highly recommend it.” This book I recommend was number two on my top reads of 2011. It was powerful for two reasons: first, it introduced me to a moving piece of theology from our history in the Heidelberg Catechism, and second, DeYoung’s heart-warming and mind-enriching commentary helped bring this catechism to life. It was excellent as a devotional alongside daily Bible reading.

  The Deity of Christ by ed. Christopher W. Morgan and Robert A. Peterson

I summed up my review of this book with, “Some books are classics that you will read many times over your lifetime. This is not that book. Some books are barely worth reading, and having read them, you'll never crack them open again. This is not that type of book either. But, some books are valuable in that they provide you with a resource for future reference that you will consult at different times for different reasons at many times. That is this book.” This is a solid book covering many aspects, by many experts, of the theological concepts surround Christiology.

40 Questions About Christians and Biblical Law by Thomas Schreiner

Schreiner’s book is a very practical help that addresses many, if not most, of the issues modern Christians wrestle with concerning the Law and grace. The question and answer format makes it very accessible when reading for the first time as it deals with one issue at a time. The format will also make it a valuable resource for future study and reference. This book was the impetus I needed to add Schreiner to the list of authors I will be reading more of in 2012.

For The Fame of God's Name : Essaysin Honor of John Piper ed. Sam Storms and Justin Taylor

Here is the list of contributors to this compilation of essays dedicated to John Piper and edited by Justin Taylor and Sam Storms: Randy Alcorn, Gregory K. Beale, D. A. Carson, Mark Dever, Wayne Grudem, John MacArthur, C. J. Mahaney, R. Albert Mohler Jr., David Powlison, Thomas R. Schreiner, Bruce A. Ware, Thabiti M. Anyabwile, Jon Bloom, Sinclair B. Ferguson, Scott J. Hafemann, James M. Hamilton, Jr., David Livingston, David Mathis, David Michael, William D. Mounce, Stephen J. Nichols, Raymond C. Ortlund Jr., Tom Steller, Mark Talbot, Donald J. Westblade. If you are familiar with even a few of these author-pastors-scholars you will know that you should read this book. I foresee returning to this book throughout the years to glean from the wisdom in its pages.

Note to Self : The Discipline of Preaching toYourself by Joe Thorn

What this book lacks in size in makes up for in practical and realistic commentary on how we need to preach to ourselves on a daily basis. Of the people we need to be honest and upfront with, the person who stares back at us from the mirror is paramount. Thorn is addressing himself in these epistle-like chapters and the dialogue is real and too easy to relate to my own life. I used this book as a devotional and the daily injection of authentic, healthy introspection gave this book a spot on my list.

A Place for Weakness : Preparing Yourself forSuffering by Michael Horton

Over the course of 2011, I found myself drawn to pursue a better understanding of suffering and the theological ramifications of a proper view of trials and God’s relation to them. Michael Horton is one of our era's premier theologian-pastors and when given the opportunity to read his take on this weighty subject I jumped at it. This book did not disappoint. As any good book on suffering, this was at times a challenging and convicting read. But it was a healthy and necessary foray into one of the integral questions that all people must address; what do I do with and believe about suffering? This book continues to impact me.

Suprised by Oxford : A Memoir by Carolyn Weber

Biggest surprise on this list goes to Surprised by Oxford. Consider the first four words of the following product description: “A girl-meets-God style memoir …” Not a chance I’m reading it, right? Nevertheless, my wife, having met the author, came home one day with a copy of the book in question. The endorsement on the front by Alister McGrath caught my attention and that, coupled with a fascination of all things Oxford, was enough to get me reading the book. And what a pleasant surprise it was. Read it and see.

Lit!: A Christian Guide to Reading Books by Tony Reinke  

From my review of Lit! : “Reinke has taken great care to make his writing readable and the truths he puts forward on a much written about topic are unexpectedly ingenious and inventive. His stalwart faithfulness to God's inerrant, inspired Word and the necessity of a regenerated life are educating, endearing, and essential to this book's value.” This book is valuable for both avid readers and non-readers. This book would be a great start towards making 2012 a year of reading.

Awaiting A Savior: The Gospel, the New Creation andthe End of Poverty by Aaron Armstrong

This book was challenging for me as poverty and the issues surrounding are difficult for me to deal with both theoretically and practically. Armstrong does a wonderful job at considering poverty in light of the Biblical account of the problem and its remedy. Never straying far from the Bible, Armstrong adds some helpful practical tips to go along with his theological considerations. This is a solid work on the subject. I reviewed this book earlier in the year.

Jesus + Nothing = Everything by Tullian Tchividjian

   

This novel by Tchividjian is a powerful gospel-saturating look into the gospel, grace, and how those things work in our life. Tchividjian relentlessly reminds the reader of the absolute necessity of dependency on Christ and his work and the utter futility of regarding our own work and selves as able to save us. I enjoyed the life-story that went along with the authors revealing of and revelling in the gospel.

The Greener Grass Conspiracy: Finding Contentmenton Your Side of the Fence by Stephen Altrogge

At the time of my review, I wrote “I found this book a great, quick read on a topic that we North Americans need constant reminder about. The Greener Grass Conspiracy stays far away from self-help therapy and cliche-ridden platitudes by focusing on God and the gospel.” Altrogge use of sarcasm and humour made this an enjoyable read; I found myself laughing at my own lack of contentment and at the same time felt encouraged to pursue contentment in Christ.

From Kevin DeYoung

Top Ten Books of 2011

Just a reminder: this is a very subjective list. It is simply a list of the books published in the last year–Christian or non-Christian–that I found most helpful, inspiring, or entertaining. [Note: there are a couple big reference books below that I have not read in their entirety. But they are good and important books so I included them in my lists. I also felt free to include books published at the very end of 2010.]
Honorable Mentions

• Tony Reinke, Lit! A Christian Guide to Reading Books (Crossway)
• G.K. Beale, A New Testament Biblical Theology (Baker Academic)
• Chris Brauns, When the Word Leads Your Pastoral Search (Moody)
• David Helm, One to One Bible Reading (Matthias Media)

Top Ten Books of 2011
10. Andrew Ferguson, Crazy U: One Dad’s Crash Course in Getting His Kid into College (Simon and Schuster). With a breezy style and a knack for turning a phrase, Ferguson explores the madness behind college rankings, the FAFSA application, and the great lengths parents will go to get their children into elite schools.


9. Tobias J. Moskowitz and L. Jon Wetheim, Scorecasting: The Hidden Influences Behind How Sports Are Played and Games Are Won (Crown Archetype). A super fun book for people who love sports and love numbers.




8. Robert Lupton, Toxic Charity: How Churches and Charities Hurt Those They Help (And How to Reverse It) (HarperOne). If you don’t care about charity and don’t practice it in your life, don’t read this book. You could become entrenched in your indifference. But if you are passionate about helping the poor and doing good in your city, this is a must read. Get your deacons, your missions committee, and your mercy ministry advocates to embrace Lupton’s six-point “Oath for Compassionate Service.”
7. Joshua Foer, Moonwalking with Einstein: The Art and Science of Remembering Everything (Penguin Press). A crisply-written journalistic account of what goes into making a memory champion. This is an entertaining book. You’ll learn a lot and with some effort may improve your memory. A fascinating story well told. Be on guard for an assumed evolutionary view of the human person and references to (but not lurid descriptions of) lewd behavior.
6. J. Todd Billings, Union with Christ: Reframing and Ministry for the Church (Baker Academic). There are two great union with Christ books on this list. This one shows how this neglected doctrine can help us make sense of several current trends, controversies, and mistakes.




5. Robert Letham, Union with Christ in Scripture, History, and Theology (P&R). At 140 pages of text, this is not a long book, but it is dense. Letham does a masterful job of looking at union with Christ through the three lenses mentioned in the title. Special attention is given to Reformed theologians.


4. Lee Congdon, Baseball and Memory: Winning, Losing, and Remembrance of Things Past (St. Augustine’s Press). A book baseball fans will love. Toward the end of the book Congdon waxes philosophical and makes some provocative statements about the role of memory and tradition.


3. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Zondervan). Horton harnesses his brilliant mind and love for the church to produce this compendium of Reformed theology. This book is definitely more scholarly, more in depth, and more complex than Grudem. Whether that is a plus or minus in your column, you ought to have this book on your shelf. This is the contemporary systematic theology I turn to first when I have a theological question.
2. John M. Frame, The Doctrine of the Word of God (P&R). I think more people would pick up the book if it didn’t include 17 appendices totaling 300 pages. I was also puzzled by Frame’s chapter on preaching. But those quibbles notwithstanding, this is a terrific achievement–a powerful, readable, persuasive case for absolute confidence in the Word of God. A tremendously important book for our day.
1. Paul C. Gutjahr, Charles Hodge: Guardian of American Orthodoxy (Oxford). You don’t have to agree with every jot and tittle of Gutjahr’s analysis to find this an inspiring volume. With the author’s economical style and scholarly, yet sympathetic approach, I found myself frequently moved by Hodge’s faithfulness, discipline, and good cheer. I think I’ll be a better pastor, better student of the word, and better Christian for having read this biography of Hodge.

Heidelberg and DeYoung on God's will

Question 124. Which is the third petition?

Answer: "Thy will be done on earth as it is in heaven"; that is, grant that we and all men may renounce our own will, and without murmuring obey thy will, which is only good;  that every one may attend to, and perform the duties of his station and calling, as willingly and faithfully as the angels do in heaven. 

I return again this morning to Kevin DeYoung's commentary on the Heidelberg Catechism entitled The Good News We Almost Forgot. I will reiterate my opinion that this is a first-rate book exploring and expounding this historical creed of immeasurable significance. What a beautiful creed and a similarly exceptional commentary on it.

As can be seen above, the Lord's Day 49-Question 124-of the Catechism concerns the will of God as it appears in the Lord's prayer. DeYoung's piercing and prudent discussion of God's will is extremely helpful. The entire chapter is worth reading, but for today consider this excerpt:

We need divine help so the God's will becomes our will ...

God must make us willing. And God alone can make us able ... The will of god is not our duty or drudgery. It is our delight.

And yet, it is a tortuous delight. It requires struggle against sin and the fight of faith. It means death, death, and more death. It would seem easiest for God to simply annihilate our wills and infuse our souls with His. But that's not His way. He prefers slow, glorious growth. He doesn't want His will in us as much as He wants our will to be His. He wants us to want what He wants, love what He loves, and hate what He hates. (229)

"He doesn't want His will in us as much as He wants our will to be His." What a gracious and glorious God He is to both desire this for us and enable us to, step by step, accomplish this. Let our prayer be: "Not my will but Yours be done."

The Sabbath and Heidelberg

Lord's Day 38

Q. What is God's will for you
   in the fourth commandment?

A. First,
      that the gospel ministry and education for it be maintained,
      and that, especially on the festive day of rest,
      I regularly attend the assembly of God's people
      to learn what God's Word teaches,
      to participate in the sacraments,
      to pray to God publicly,
      and to bring Christian offerings for the poor.

   Second,
      that every day of my life
      I rest from my evil ways,
      let the Lord work in me through his Spirit,
      and so begin already in this life
      the eternal Sabbath.

I found the second part of the Heidelberg Catechism's answer to this question intriguing. To be honest, I've never heard that concept related to the day of rest. This is a wonderful facet of what 'rest' means for those under the New Covenant. To rest from my evil ways is a compelling admonition that addresses our participation in our sanctification. It is also very apparent that it is often sin that steals our rest from, whether that be in the pursuit of fame or money, or in the fretting and anxiousness of a heart not fully trusting in the goodness of our sovereign God. Let's practice the observance of the Sabbath today and in the power of Christ rest from our evil ways.

An article by Kevin DeYoung on families

Love for the Big and the Small

 

Feel free to make copies of this article and pass it out to your friends. Feel free to post this on Facebook, mention it on Twitter, link to it on your blog. If you are part of a church with young families I promise this essay will be relevant.

I want to talk about the size of our families. More importantly, I want to talk about loving as we want to be loved and giving each other the benefit of the doubt.

Scripture says the human race should be fruitful and multiply (Gen. 1:28; Mal. 2:15).  Children are always seen as a blessing from the Lord (Psalm 127:3-5; 128:3-4).  Church growth happens evangelistically and covenantally.  So I like big families. My wife and I are on our way to a big family with four little ones already. In pre-marital counseling I challenge newlyweds to think through the reasons for birth control (which I am not against) instead of just assuming it. I warn against the abortifacient possibilities of taking the Pill.  I try to dissuade most young couples from the notion that they have to be married for several years before they start a family. I am pro-children big time.

But this does not mean I am anti-small family. All else being equal, I’d encourage Christians to have more than two kids (keeping above the replacement rate). But all else is not equal. There are simply too many things I don’t know about other couples to even dare to judge. I don’t know how difficult it can be too get pregnant or how difficult the pregnancies are. I don’t know the financial situation, the medical history, the family pressures, the cultural expectations. I don’t know what their kids are like, their marriage, or their attitude before the Lord. I don’t know what other God-glorifying, self-sacrificing, world-serving opportunities they are praying through. So when we see faithful Christians with two kids or ten kids, we should praise God and assume the best.

And yet, any pastor paying attention to the hearts and hurts of his church, will tell you that there is a lot of tension around the size of our families. Here is an opportunity for the devil to work discord among us. But here also is a wonderful opportunity to love our neighbors as ourselves and open wide hearts and affections to families that look different than ours (Matt. 22:39; 2 Cor. 6:11-13).

Think of all the trouble we get into in the church, and on this issue in particular, because we assume the worst. Big families assume smaller families are being selfish. Smaller families assume big families are out to prove something. Parents assume their children are rejecting their choices when they make different ones. Children assume their parents would have acted like them if they were more spiritual. And everybody assumes everybody else is assuming something about them!

This is not the way of 1 Corinthians 13 love and it has to stop. Let’s assume the best of each other on this issue and not assume we’re being judged because someone else feels strongly about the way they do things.
And let’s be sensitive to the feelings of others rather than sensitive to perceived sleights and offenses. In some churches women may feel a pressure to be pregnant. Maybe the pressure is stated, maybe unstated, maybe it’s inaccurately perceived. But it is felt, so let’s be careful not to add to the pressure. In a church where literally dozens of women are bursting at the womb almost constantly and all the talk is about latching, stripping membranes, and other pleasantries we must be careful that young women who aren’t pregnant don’t feel inferior or out of place. I can just about guarantee they feel that way already, so you’ll have to go out of your way to welcome, affirm, and include.

On the flip side, there’s no good reason—certainly no biblical ones—why families with five, six, seven, ten, or fifteen kids should be made to feel strange. There’s no need for comments like, “Really, another one?” Or, “Wow, he can’t keep his hands off you!”  Those comments are hurtful, and so are the eye rolls and exasperated sighs and suspicions.  Let those who have eight kids not judge those who have two, and those with one child not judge those with six.

And let me throw out one other verse while I’m at it: “Rejoice with those who rejoice, weep with those who weep” (Rom. 12:15). For most Christians there is almost nothing as joyful as having a baby, and almost nothing as painful as being unable to do so. This leads to lots of awkward church lobby deliberations: “Should I tell her I’m pregnant? She’s been trying for so long, my news will just make her sad. But if I don’t tell her she’ll find out eventually and be hurt that I didn’t mention anything. Maybe I’ll tell her privately. But then that will make her feel singled out. What to do?” There is no solution to this problem. Infertility hurts and babies can make it hurt more. But a step in the right direction is God’s command in Romans 12. Let every young lady rejoice with her friend’s pregnancy and let that same friend weep when her sister in Christ hasn’t or won’t experience the same joy.

I don’t pretend to get all this baby stuff right. I’m sure I’ve been woefully insensitive at times. I’ve probably made silly “you get pregnant around here just by drinking the water” jokes that have been quietly unhelpful. I need God’s help too. But as a pastor I try to set the right tone, dial down the tensions, and encourage every man and wife to assume the best (and assume everyone else is doing the same). It doesn’t make all the tensions go away. But I’m hoping it will help us love each other’s families, the small and the big, in big ways and small.

This article originally appeared in the July issue of Tabletalk ^[1] magazine.

Baptism at its most basic

Baptism is a central component of the Great Commission because baptism marks us out as followers of Christ and assures us that by faith we have been forgiven by God. There's a lot that can be said about the meaning of baptism. It signifies our dying and rising with Christ. It signifies our sprinkling with the blood of Christ. It signifies our union with Christ. All of this is true and worth our contemplation. But at the most basic level, the water of baptism reminds us that our sins have been washed away. All our stains have been wiped clean by the sin-scrubbing detergent of God's grace.

DeYoung, Kevin. The Good News We Almost Forgot: Rediscovering the Gospel in a 16th Century Catechism. Chicago, IL: Moody, 2010. Print. 128 - Emphasis mine.