A classic IM post by Michael Spencer (4/07), presented by Chaplain Mike.

Every time I feel like I have lost my way in the Christian life, I find myself back looking at monasticism, and the lessons I learned in two decades of reading Thomas Merton.

I’m not attracted to Catholicism, but I am very much attracted to the tradition of self-conscious, disciplined spiritual formation into a disciple of Jesus Christ. This is a great failing of our side of the church.

As much as we Protestants talk about being shaped by the Bible alone, most evangelicals are thoroughly formed and shaped by the communities where the Bible is handled, taught and practiced according to a “rule” or accepted authority, and by the media that supports and communicates the values of that community.

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I heard it again in church today. Last week, it was in our church bulletin, used to announce a youth mission project. It is the poster passage for all manner of missions and social justice ministries. How can you go wrong with a text that epitomized Mother Teresa, the very Scripture by which she herself defined her own ministry?

You know it. The last day. The final judgment. The Son of Man seated on his throne in judgment. All nations gathered before him. Sheep and goats. Left hand, right hand. Those who inherit the kingdom. Those who hear the most horrifying words, “depart from me into the eternal fire prepared for the devil and his angels”.

What makes the difference?

“…for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.”

When did we do this?

“Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.” (Matthew 25:35-40)

And so, as the pastor exhorted us this morning, Christians must have a “least of these” mindset. Like Jesus, who came to proclaim good news to the poor, release to prisoners, recovery of sight to the blind, and freedom for the oppressed (Luke 4:18), even so his followers must humble themselves to reach out to the neediest of our neighbors and serve them with the Savior’s love.

This passage is so stirring, so stimulating to the imagination, so sobering in its implications, that one cannot help but pause to take stock of one’s own life in its light.

Except…

Except that I am convinced we have it all wrong.

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C.S. Lewis, in one of the last chapters of Mere Christianity, says that the quality of life among the “new humanity” is such that those of us around them would know there was something different- otherworldly- at work. The spiritual life that they possessed was so different from the merely material, biological life we all possess that “something” would be qualitatively, observably different.

Have I known such people? Many of us would say that we have, but I wonder how many of us would also say that those with the evident presence and life of Jesus shared other characteristics as well?

This can become a “chicken or egg” conversation because we know that God works in a synergy of gracious beginnings and loving responses, but his choices of where to begin this process can’t be mapped or anticipated. In my own life I cannot help but see how many of those who came to have the tantalizing reality of Jesus in undeniable ways had been brought to places few of us would choose from life’s menu. [Continue reading]

I’m supply preaching these days at a small Presbyterian church in town. I usually arrive half an hour early, turn on the heat and just enjoy the silence of the sanctuary until the congregation arrives.

Most of my folks live right around the adjacent blocks, some within walking distance. Last Lord’s day, two older ladies arrived together, having walked from just around the corner.

“Yes,” one said, “we had a conversation with the girl that’s moved in across the street. We invited her to church and she said she might come. But she wanted to know if she brought her boyfriend, would she have to leave.”

For a moment, I was puzzled, but then it began to be clear to me.

“I’m guessing she lives with her boyfriend, right?” Both ladies nodded with a bit of embarrassment. Co-habitation is hardly an unusual situation in southeastern Kentucky, but it’s still not a frequent topic with your minister. [Continue reading]

Like any and all Riffs, these are simply some of my thoughts inspired by other posts and discussions. Not a throw down, etc.

This morning at evangel, Joe Carter voiced some of his frustration at the way the “law/Gospel” distinction sounds to his ears. I’ve wrestled with this myself on this site. Then, in the comments, Carter responded to Jared Wilson- and quoted him- in regard to the relation of the Gospel and sanctification, which he described as “behavior change.” (Quote follows)

Indeed, you did and I think you did a good job. But I also think you added in some stuff that leads to the very problem I’m referring to. For example:

Then, why, for the love of God, do we preach all manner of behavior modification, none of which could save a single one of us, when only the gospel saves.

You seem to be implying that “behavior modification” (i.e., sanctification) is not important. Now I know that this is not what you are saying. But how should other people who may think this statement is to be taken quite literally, be expected to respond? You are creating what could be considered a false dichotomy. Yes, only the gospel saves. But does that mean that Christians are not required to modify their behavior?

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The apparent crisis in giving the Gospel its right and Biblically healthy place in evangelical Christian faith exists on several levels.

First, there is the level of scriptural definition. While I can answer the question “What is the Gospel?” it is the Biblical material that should form my definition. Before I give some simple Gospel articulations, what are the Biblical sources of Gospel definition?

Does the Bible give a definition of the Gospel? Or is the Gospel a theme that connects alll of scripture, yielding definitional material and language, but also context, meaning and significance for many other things? [Continue reading]

Once again, Jesus is getting me in trouble. This time it’s over at the Boar’s Head, where a “discussion” on Jesus’ knowledge of medical conditions turned into real concerns that I am promoting a less than orthodox view of Jesus.

When I was in my Master’s program at seminary, I remember a full-on debate between one of our theology professors and a visiting big-dog regarding what scripture meant when it says “He emptied himself.” No one solved the question, but it left me with the clear impression that both sides had a strong case.

A bit of theological reading- even on the internets- will fully validate that observation. God became a man and in his human nature, Jesus was like us in every way, but without sin. But after that….it’s a free for all in regard to a whole basket of questions. [Continue reading]

From Ray Ortlund at Christ Is Deeper Still:

“My passion isn’t to build up my church. My passion is for God’s Kingdom.”

Ever heard someone say that? I have. It sounds large-hearted, but it’s wrong. It can even be destructive.

Suppose I said, “My passion isn’t to build up my marriage. My passion is for Marriage. I want the institution of Marriage to be revered again. I’ll work for that. I’ll pray for that. I’ll sacrifice for that. But don’t expect me to hunker down in the humble daily realities of building a great marriage with my wife Jani. I’m aiming at something grander.”

If I said that, would you think, “Wow, Ray is so committed”? Or would you wonder if I had lost my mind?

If you care about the Kingdom, be the kind of person who can be counted on in your own church. Join your church, pray for your church, tithe to your church, participate in your church every Sunday with wholehearted passion.

We build great churches the same way we build great marriages — real commitment that makes a positive difference every day.

Someone is saying “You’re going to disagree with probably the most respected, spiritually passionate guy in the Christian blogosphere? You really are out in left field knocking down the fence.” [Continue reading]

Therefore, a slogan that was popular some years back: “Jesus yes, Church no”, is totally inconceivable with the intention of Christ. This individualistically chosen Jesus is an imaginary Jesus. We cannot have Jesus without the reality he created and in which he communicates himself. Between the Son of God-made-flesh and his Church there is a profound, unbreakable and mysterious continuity by which Christ is present today in his people. He is always contemporary with us, he is always contemporary with the Church, built on the foundation of the Apostles and alive in the succession of the Apostles. And his very presence in the community, in which he himself is always with us, is the reason for our joy.

Agree?

Anyone remember a religious leader talking about the “heresy” of individual salvation lately? You might be surprised how difficult it can be to continue to affirm that Jesus is saving sinners as individuals, not dispensing salvation to a group through a church.

Agree that when an individual “chooses” Jesus and not the church it’s an “imaginary” Jesus? Agree that Christ’s way of being present in the world is the church? There’s plenty for this collective-resisting Protestant to talk about, but I’m mostly interested in the papal swing at the well-known fat pitch “Jesus, Yes; the Church, No.”

“Jesus, Yes; the Church, No” has been around for a long time. It makes a good sign. Sounds good as a cheer. [Continue reading]

6: 9 Don’t you realize that those who do wrong will not inherit the Kingdom of God? Don’t fool yourselves. Those who indulge in sexual sin, or who worship idols, or commit adultery, or are male prostitutes, or practice homosexuality, 10 or are thieves, or greedy people, or drunkards, or are abusive, or cheat people—none of these will inherit the Kingdom of God. 11 Some of you were once like that. But you were cleansed; you were made holy; you were made right with God by calling on the name of the Lord Jesus Christ and by the Spirit of our God. -Paul the Apostle, First Letter to the Corinthians

I’ve always been encouraged that there is so much discussion of the Gospel in the Christian blogosphere, but I’ve been disappointed where most of that discussion has focused. I’m sure there’s a great need to clarify the differences between Piper and Wright on the nature of justification, but I doubt that the church on the corner has many people walking in the doors who particularly care. (Oh, I know that the theologians among us can tell us why they should care, but the theological class has never suffered from a lack of confidence in the significance of their particular areas of interest, yours truly included.) [Continue reading]

UPDATE: This is the mother load of Zahl sermons and forums. Great stuff here. I’ve been listening all day.

I’ve discovered Paul F. M. Zahl, and I’m beside myself with enthusiasim for his writing on grace and the church. The only problem is that there’s not much of it, and that is truly a loss. Zahl is an Episcopal minister who has served as dean of a theological school as well as pastor. He’s a marvel of humor, grace, hope and balance. A delight to read and listen to. Here’s Zahl speaking recently about his knock-out book Grace In Practice.

I found this talk by Zahl given at the Cathedral Church of the Advent in Birmingham, Alabama. It is a talk given in the light of the ordination of Gene Robinson as bishop, and it is a talk given by a traditionalist seeking to plead with a Robinson-approving majority to find a way to accommodate traditionalists. It’s quite interesting given what has now unfolded with the formation of GAFCON, ACNA and the radicalization of TEC at their recent gathering.

Be sure and add to this talk the excellent interview Ryan Cordle just posted with AMiA missionary bishop Doc Loomis. Zahl and other traditionalists who stayed with the ECUSA are the subject of several of his comments.

The majority of this talk is a reasoned traditionalist analysis of the issue of homosexuality. Zahl, who is the most gracious of Christians, makes it plain where many of us are on this issue: the reasoning used by the other side passes the bounds of integrity and conscience. No matter how much we must repent of our homophobia and exclusion- and I am all for that- we cannot give up our convictions about the Gospel. Zahl makes that very plain. [Continue reading]

UPDATE: As usual, David Hayward brilliantly gets it right.

It’s been a long year
like a long sleepless night
Jacob wrestled the angel
but I’m too tired to fight

every Wednesday
for two years we’ve met
I’ve showed you all my anger,
my doubts and bitterness

there was no judgment in your eyes
just the silent peace of God
that felt so real in you

will you hold the light for me?

and I stay up late
because I cannot sleep
I don’t want to face the quiet
where its just God and me

I’m waiting for the gavel
handing me the sentence down
because I don’t believe forgiveness
or even repentance now

I want to feel redemption
flowing through my veins
I want to see with clear eyes
beyond lust and hate
I want the war to be over
and know the good guys won
and I want love to hold me
to know I’m not alone

standing around a willow weeping
we were praying in the backyard
in the chill of the night
the friendship light reminded me who we are

will you hold the light for me?

-Andrew Osenga, Hold the Light, from Caedmon’s Call, Overdressed. [Continue reading]

Jared Wilson is the author Your Jesus Is Too Safe and the blogmeister at Gospeldrivenchurch.com.

1. You’re obviously influenced by the rhetorical style of someone like Driscoll, in that you are communicating intensely, but with humor and pop-culture to counter-balance. Yet, you’ve managed to put the emphasis on the Biblical content, not on the style or the preacher. What would say to all those young preachers who want to imitate guys like Chandler and Driscoll?

Well, there are worse guys you could imitate. Some practical advice would be to mix it up. Don’t just listen to one or two guys. Listen to several, or many if you have the time. Take a breather from podcasting. You WILL pick up not just sermon points but actual vocal inflections and figures of speech and tics from these guys if you listen to them too much. I think young guys like me especially have a wiring to absorb and regurgitate, to ape. (It’s borderline autistic how we go through lines from Monty Python and the Holy Grail or Beavis & Butthead or whatever.) And we like rock stars. And we, like all people, are idolaters. And this can all happen really subtly. [Continue reading]

I’ve never met Jared Wilson. We spoke on the phone once because, frankly, I’m desperate for friends. He doesn’t owe me money. We don’t have a book review treaty signed. He’s not going to like my book nearly as much as I’ve enjoyed his, and that’s OK.

Jared isn’t a well-known author or megachurch pastor. His blog, Gospeldrivenchurch.com, is an indicator that he has gifts to write, preach and teach, but blogging or preaching isn’t writing a book. (Take it from me. I know what I’m talking about on that one.) Jared doesn’t head up a ministry that will buy 10,000 copies of his book sight unseen or have reserved spots on all the conference schedules next year. I have no idea if he’s going to be successful as an author or will simply be another solid pastor who happened to write a book.

What I know is that Jared has written a book about Jesus that, for many of the readers of this bog and for vast numbers of evangelicals, should be THE book about Jesus they read in the next few months, because it may be the best popular level book written this year to re-introduce the Christ of scripture to the people who say they know him. [Continue reading]

Some of what I’ve been writing today as I start two chapters on essential beliefs about Jesus. This is part of a section on the incarnation:

The incarnation may be the greatest stumbling block that Christianity places in the road of faith, but that stumbling block is the cornerstone of everything Christians believe about Jesus.

What does the incarnation mean for all of us? The incarnation means that God has personally crossed the unimaginable gap between himself and every human being, becoming one of us, and making it possible for every person to know God by way of the path of being human. In Jesus, God comes to us as one of us, speaks to us in human language, relates to us and draws us into relationship with himself without requiring us to be anything other than what we are: creatures of flesh and blood, human beings to whom God is a mystery and the curtain beyond our limitations is impenetrable in our experience. In Jesus, God comes to us, in life, through death, beyond the curtain and in simple words and signs.

The incarnation is the complete refutation of every human system and institution that claims to control, possess and distribute God. Whatever any church or religious leader may claim in regard to their particular access to God or control over my experience of God, the incarnation is the last word: God loves the world. God has come into the world in the form of those of us who bear God’s fingerprints and live in God’s world. God has come to all of us in Jesus. The incarnation is not owned, controlled or distributed by a church. It belongs to every human being. In Jesus, God comes to every one of us with no one else and nothing else in between. The incarnation is not being sold or downloaded. It is a gracious gift to every person everywhere, religious or not.

To make the obvious point, I don’t think think those who affirm the real presence in the Eucharist are trying to control the incarnation. But it is a danger. In my tradition, the implications of the incarnation are seldom considered, and preachers act as if they are “connecting” people to God via sermons, services, music, etc. Our denomination actually suggested that churches use this motto one year: “First Baptist Church: Connecting People to God.”

I’m deeply distressed by that mentality in general, no matter what the specifics happen to be. I hope that the incarnation gives to all of us a sacramental view of reality, no matter what our view of the specific sacraments of the church happen to be. Jesus comes to every person and for every person in the incarnation. This is a truth that is not mediated by the church. It is proclaimed and offered, but not ever controlled.