We Have Moved.
If you are not automatically redirected, click here

Showing posts with label Discipleship. Show all posts
Showing posts with label Discipleship. Show all posts

Monday, August 16, 2010

"The Perils of 'Wanna Be Cool' Christianity"

Bookmark and Share
Preparing for the upcoming issue of Faith & Fellowship Magazine, we are posting a wonderful article about how churches reach out to the younger generations. It's so easy to get stuck in in the idea that we need new programs are need to change the style of worship, but is that really what teens and young adults want in their spiritual life? What kind of culture are we as the Church trying to reach? Can we even answer that question confidently?

An article on the Wall Street Journal website confronts the popular idea that church needs to be "cool" and "relevant" in the eyes of our culture in order to "win back" the younger generation.* What the younger generation (and everyone for that matter) really needs is Jesus, the gospel, the truth.
"And the further irony," he adds, "is that the younger generations who are less impressed by whiz-bang technology, who often see through what is slick and glitzy, and who have been on the receiving end of enough marketing to nauseate them, are as likely to walk away from these oh-so-relevant churches as to walk into them."

If the evangelical Christian leadership thinks that "cool Christianity" is a sustainable path forward, they are severely mistaken. As a twentysomething, I can say with confidence that when it comes to church, we don't want cool as much as we want real.

Click here to > read the entire article
* There is a statistic in the beginning of the article that may be misleading. Please read the following article to get the an explanation of the numbers. Click here for > the article.

Monday, July 12, 2010

The Gospel Coalition 2011

Bookmark and Share

Last year me and my buddy Tony got to go to The Gospel Coalition biennial conference in Chicago. Tim Keller, D.A. Carson, John Piper and a whole host of others preached through 2 Timothy, and needless to say, it was quite remarkable. So I was thrilled this morning when I saw that they have just announced their next conference in 2011!

The Conference will be held again in Chicago (Downtown), and this time their will be over 50 speakers from all different denominations being brought in to talk about how to preach Christ from the Old Testament (Professor Soenksen are you interested yet?). The title of the conference is, "They testify about me: Preaching Christ and the Gospel from the Old Testament," and the dates are April 12-14.

Check out the video below as Tim Keller and D.A. Carson talk about what to expect at this year's event:


Sunday, July 11, 2010

Online Audio Bible Commentary

Bookmark and Share

Here is a great online audio commentary on the Bible from KFUO Radio.

It was recommended to me by a fellow colleague.

The Address and Link is:
This resource is now my new best friend!  I can download the 50 minute MP3 for the upcoming sermon and listen to it while driving or on my MP3 player. One can spend time preparing for a sermon, bible study or simple receive from the word when he/she is on the go.  

Simply look to the bottom right side to the archive section to find the text that you would like.

Thursday, June 10, 2010

The Seduction of Extremes

Bookmark and Share

In reading Pastor Erick's recent posting titled, Falling Off the Horse, I was reminded of a book that I read two years ago titled, The Seduction of Extremes.  In this book Peter Kurowski starts off with the same story of the drunken peasant saying,

"...man, by nature, is like a drunken peasant riding on a horse.  He rides a few yards and falls into a ditch on the right.  After a rude lesson on gravity, he gets back up and rides a little farther only to fall next in the ditch on the left.  Right. Left.  Right.  Left.  All the way along, the zigzagging drunk continues this right/left fall-guy routine.  We never do find out if the poor chap made it back home."

Not only do we clumsily fall to the right and the left, it seems as if we are pulled or as Kurowski would put it, seduced, to an extreme position.  


Kurowski, talks about the two extremes of legalism and lawlessness in the metaphor of a seductress.  He says that Lady Lawlessness and Lady Legalism, "lead to self-worship.  Each is an opposite in one way but a clone in another."  He goes on to say that both of these seductive extremes are used by the devil to, "pull people away from God's most dramatic display of love in history--the cross." 


In the spiritual realm Lady Legalism is, "...the narcissistic notion that human beings earn our way to heaven in some measure by fulfilling the law of God.  ..a radical close-mindedness that detests change, lives by the Law and is severely judgmental and suspicious of all not so minded."  Whereas Lady Lawlessness is a, "....do-your-own-thing declarations of independence.  ...a radical openmindedness that opposes stricture of all kinds, scoffs at tradition, is antinomian if not libertine, and worships change for the sake of change." 


Kurowski comments on Luther's perspective on this subject saying, "he [i.e. Luther] recognized a theology of the cross that engendered attacks from all sides even though it was God's greatest display of love.  For the legalist, the cross destroys the illusion that we can do something apart from God thus rendering God less than almighty.  For the person bent on lawlessness, the cross says 'look how awful all lawlessness is that the holy Son of God must suffer so for the sin of mankind!'   With the deepest of convictions, Luther believed this message alone could bring about the needed changes in the church, in culture, and in individual lives."  Kurowski goes on to say, "Nothing has changed.  Only through a paradoxical vision from a meaty, mighty, majestic gospel can the love of the absolute paradox, Jesus Christ, keep societies from being seduced by the self-centered, self-flattering nudity of Lady Legalism and Lady Lawless; the poster prostitutes of secularism."

In summary, "...the core paradoxical teaching of justification should signal how a gospel-centered disposition will eschew all extremes.  It frees people from the curse of the law (Gal. 3:10); from eternal death (Rom. 6:23); from the tyranny of the devil (Eph. 6:12-13, Col. 1:13); and frees us to live lives in step with freedom (Gal. 5:1).

Source:  Peter Kurowski, The Seduction of Extremes (Pleasant Word, 2007), 18-21, 51.

Monday, June 7, 2010

Freedom For The Gospel

Bookmark and Share

“Though your sins are like scarlet, they shall be white as snow... The power of sin, death and the devil has been destroyed by the cross of Jesus… God declares you perfect because of the accomplished work of Christ… There is now no condemnation for those of you who are in Christ… Because of Jesus’ righteousness God is well pleased with you… You are accepted, accepted, accepted by a Gracious God through Christ… Jesus Christ has set us free from the demands and expectations of the law…”


My soul resonates with joy when I proclaim and hear Gospel statements like the ones listed above. My heart gets fired up over the freedom that comes from the Gospel. My hands clasp together in a victorious manner over the power of the Gospel. I also find myself smiling with a subtle yet triumphant half-smile due to the conquering and fulfilling nature of the Gospel. However, over the years I have found that every time that I hear or proclaim the free message of the Gospel that a faint conditional statement is also heard in the distance. What happens is that after the fired up heart, clasping hands and half-smile, a conditional statement seems to come creeping out of the depths of my sinful flesh saying, “yeah but, just because Jesus died for sin, it doesn’t mean that we have a license to sin. We need to be careful of having too much freedom for we do not want to end up in lawlessness land.”

I have found that as Christians we many times attribute ‘lawlessness’ or we could say ‘the license to sin belief’ to the preaching of the Gospel. Somewhere in our thinking we rationalize that if the Gospel is presented as “too free, too unconditional or that Jesus fulfills the law for us” that the result will be lax morality, loose living and lawlessness. It is as if we believe that the freeing message of the Gospel actually produces, encourages and grants people a license to sin. Because of this rationalization we find ourselves strapping, holding and attaching restrictions to the Gospel so that we might prevent or limit lawlessness. In other words, the Gospel is placed into bondage due to our rationalization and reaction to lawlessness.


In Galatians 2:17 Paul says, “If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners, does that mean that Christ promotes sin? Absolutely not!” In this verse the Apostle Paul shows us that it is not a fair conclusion to link lawlessness to the freeing message of the Gospel. To put it in another way, the proper effect of the Gospel of Jesus (i.e. justification by faith alone) does not grant a license to sin nor lead us to lawlessness. The Gospel is not and cannot be held responsible for lawlessness. For if lawlessness did come about by the preaching and teaching of the Gospel, then that would make Jesus Christ a promoter, supporter and distributor of sin and rebellion! In other words, Paul is declaring, “God Forbid this rationalization!”


So, what does this mean for us as people of the Cross? It means that there is Freedom for the Gospel! We do not have to hold, restrict and condition the Gospel of Jesus. We get to preach the full freeing message of the Gospel without having to fear that by doing so we are bringing about lawlessness. We get to teach and live the full freeing message of the Gospel without having to worry about issuing a sin license to others. Furthermore, we can also know by Galatians 2:17 that if lawlessness and a license to sin exist, that these perverted freedoms can be traced back to something else other than the Gospel of Jesus Christ, namely our sinful nature.


May our souls resonate today with Paul’s words from Galatians 5:1, “Christ has set us free! This means we are really free. Now hold on to your freedom and don't ever become slaves of the Law again.”

Wednesday, June 2, 2010

One of my favorite videos from SAGE

Bookmark and Share
I really enjoyed watching presentations by some of today's Church leaders during Leadership Network's SAGE online conference. I agreed and disagreed with some points of the various 4 to 6 minute presentations, but that wasn't the point of the online conference. The point was to challenge the way church leaders lead and cultivate the mission and vision of their ministries. I learned many practical tips and valuable lessons from the speakers who shared their mistakes over their years of ministry, and what they learned from them.

Below is one of my favorite presentations. Bruce Wesley, pastor at Clear Creek Community Church, shares some complex, yet good thoughts, on raising strong leaders within our churches. How do we train our leaders? We trust that God will work within each of their lives, guiding them and molding them into what he wants them to become. There's also a practical side to leadership, though, and this video touches on that side of ministry.

~ Tim Mathiesen

View the other presentations at SAGE's website

Wednesday, May 19, 2010

Please Don't Give A Swimming Instruction Manual

Bookmark and Share
I was listening to a sermon tonight while I was mowing the lawn and the pastor said, “What does a drowning person need?  Do they need an instruction manual on how to swim or do they need a lifeguard?”  

It is easy to identify struggling people in the congregation and community.  The heaviness on their face, the deep breaths, the look of hopelessness and helplessness!  Whether their lives are falling apart due to their own sin, the sin of others or simply the effects of original sin, it is easy for us to respond to this despair by handing out an instruction manual.  Seriously, how often do we as Christians fall into the trap of handing out instruction manuals to people who are drowning not in water but in the muck of sin?  It is all too easy for us to highlight and bookmark certain chapters of our metaphoric instruction manuals and then toss it upon their already drowning bodies saying, “I know that you are drowning but if you just learn the swimming technique on page 13 you will be just fine.  Don’t worry; there is a great diagram that illustrates the proper technique for you, just study it really hard!  Pray a little harder, devote yourself a little more, kick those legs a little more and you will be fine.” 

The pastor in the sermon said something to the effect, “If you are tempted to give an instruction manual to a drowning person, please just spare them the pain and let them drown in peace.  They don’t need extra help from you in drowning.” 

Even though there is a comical touch to this illustration, it is painfully true about us as well-meaning Christians.  We sometimes so badly want to help people that we end up imparting all of our life lessons to them with the idea that they can simply follow our wise principles and swim right out of their drowning sin predicament.  The only problem is that we end up putting more weight and demands upon someone who is essentially already spiritually dead.

C.F.W. Walther speaks on this in his classic book, The Proper Distinction Between Law and Gospel.  In Thesis VIII he states, In the fourth place, the Word of God is not rightly divided when the Law is preached to those who are already in terror on account of their sins…”   Walther goes on to say in Thesis IX, “In the fifth place, the Word of God is not rightly divided when sinners who have been struck down and terrified by the Law are directed, not to the Word and the Sacraments, but to their own prayers and wrestlings with God in order that they may win their way into a state of grace; in other words, when they are told to keep on praying and struggling until they feel that God has received them into grace.”

Essentially, the metaphor is pointing out the futility of giving a swimming instruction manual to a drowning person.  The reason being, how can a person who is already helpless even begin to read an instruction manual in the midst of calamity?  Furthermore, to come and give the swimmer the solution of ‘self’ when ‘self’ is the problem to begin with is simply counterproductive. 

Problem:  You are drowning because you can’t swim.
Swimming Manual Solution:  You need to swim better to keep from drowning. 

The same can be true about giving law or pointing someone to ‘self’ when they are already poor in spirit and in terror on their account of sin.  Even though the advice or biblical principle may be totally solid it simply isn’t the proper response to someone who is already struck down.

Problem:  You are spiritually dead because you are sinful and helpless at the core of your being.
Swimming Manual Solution:  Figure out how to be less sinful at the core of your being so you can be less spiritually dead.

What is the proper response to someone who is drowning in water or sin?  Very simply they need a lifeguard.  They need something ‘outside’ of themselves, something external to save them… namely Christ.  A drowning person needs a lifeguard to jump into the water, approach them, grab a hold of them and save them.  Equally, a person drowning in sin needs the ‘external Word of the Gospel’ to be ministered into the drowning circumstance of sin… they need Christ not self.

What a relief for us as Christians!  When someone is struggling with sin, what we get to do is simply proclaim Jesus.  The burden is off of us because their spiritual well-being is not dependent upon the trustworthiness and reliability of our instruction manuals, techniques and principles… it is dependent upon the life giver, Christ.

As drowning sinners ourselves, we not only get to point others away from themselves to Christ, we get to be continually rescued by the external Word of the Gospel that casts itself into the murkiness of our very own lives.  Jesus is our life guard… our life giver and He came not to impart to us an instruction manual but to impart His very life so as to rescue us unto life!

Please don’t give a swimming instruction manual for there is a lifeguard… there is Christ.  May we be continually saved by this all sufficient life giver. 

Returning Soldiers Story #1

Bookmark and Share

The latest issue of Faith & Fellowship covered the topic of returning soldiers, asking the question, "How can the Church help?" We invite you to share any stories of your experience in ministering to returning soldiers in your congregation and community. Here is our first entry in that series of blog posts from Brad and Nancy Meyers at Community Church of Joy in Sammamish, WA.
(click > here to email your story)

One of the great comforts provided by our Pastor and our church, Community Church of Joy (Sammamish, WA), was the continuing prayer for our son through 3 deployments of which two involved being in a combat zone. Although our son never attended the church except for visits home, Pastor Jim Jensen prayed for him as fervently as if he was his own son. It was a little uncanny that on many occasions Pastor Jim would mention Matthew and pray for him from the pulpit or he would call us personally to ask about Matthew and to tell us that he was praying for Matthew and we would later find out that Matthew had been in difficult and dangerous circumstances during that same time-frame. It happened so frequently that I do not believe it was coincidence that Pastor Jim was praying for him and thinking of him during those times. Prayer is a powerful gift for not only the soldier but for his family waiting at home. For the prayers that Pastor Jim offered for the sons of our congregation, including our own, we will always be grateful and touched.

Brad and Nancy Meyers

Monday, May 17, 2010

The Slippery Slope Of Post-Gospel Legalism

Bookmark and Share
It has been called the greatest enemy of the Gospel.  Just a little ruins everything.  It is sneaky, sly and often goes unnoticed.  It is ingrained in all of humanity.  Yes, we are talking about legalism. 

Most Christians are familiar with the term of legalism.  Who doesn’t like to read about how Jesus went after the Pharisees in Matthew 23, for they were a bunch of tightly wound legalistic nitpicks.  It invigorates us to see Jesus knock their check list clip boards from their hands and rumble their theological law-driven worldview. 

As Christians it is all too easy for us to point our fingers at the Pharisees and say, “I am glad I will never be like them.”  The only problem is that by nature we are them.  Pastor Mark Driscoll once said something to the effect, “We forget that the Pharisees were the good guys!  They were the Bible believing conservatives of the day.  If we were alive during the time of Jesus, these Pharisees would be on our team!” 

The problem with legalism is that it is in tune with our sinful nature (i.e. our old Adam).  As Christians we continually struggle with legalism for it resonates with the old-Adam, it jives with our normal way of thinking and resonates with the worldview of what Ecclesiastes calls, “life under the sun.” 

It is believed by the author, that the average Christian has enough of a Biblical base to recognize the hazardous teachings of Pre-Gospel Legalism.  Pre-Gospel Legalism occurs when: one imposes requirements, hoops or duties as prerequisites[1] that need to be earned, obtained or acquired so that one may receive God's forgiveness and acceptance in Christ.  Pre-Gospel Legalism occurs for the purpose of mankind acquiring salvation, which leads to a man-centered theology.  Pre-Gospel Legalism injects human effort into justification which results in a law-based justification theology.  In Pre-Gospel Legalism, mankind’s legalistic agenda exists before or pre-conditions the Gospel.  As previously stated, the author of this article believes that there is enough of a Biblical base for the average Christian to see the unscriptural truths of Pre-Gospel Legalism, for the average Christian knows that the forgiveness of sins, credited righteousness and eternal life are ascribed to and come from Jesus Christ and Him alone. 

The problem that arises with legalism is not in the area of Pre-Gospel Legalism but in the area of what is called Post-Gospel Legalism.  Post-Gospel Legalism happens when: one codifies[2] the response to the gospel by prescribing what the response to the gospel should mean, when it should happen, how it should happen, how it should be done, how often it should happen and where it should happen so as to legitimize God's forgiveness and acceptance in Christ.[3]  Post-gospel legalism occurs for the purpose of mankind legitimizing salvation, which leads to a man-centered theology.  Post-gospel legalism injects mankind’s effort into sanctification which results in a law-based sanctification theology.  In Post-Gospel Legalism, mankind’s legalistic agenda exists after initially receiving and hearing the Gospel…the Gospel is post-conditioned. 

What makes legalism tragic and toxic is that one can reject and abhor Pre-Gospel Legalism while at the same time subconsciously slip into Post-Gospel Legalism.  In other words, one can confess a gospel-centered understanding of salvation and simultaneously contradict and undercut this gospel-centered view of salvation with a law-centered view of what it looks like in living out the Christian life.  For example: Jesus accomplished salvation for me and now “I” need to legitimize it; Jesus saved me, past tense, and now “I” must figure out how to live in the present and stay saved; the gospel has given me eternal life and now I need 10 steps so that “I” can live my paramount life in the present day.  Dreadfully, Post-Gospel Legalism can actually bleed back into the foundational truths of our salvation and infect our whole salvation existence in Christ.[4]

Man-centered prerequisites that are prescribed so that one might acquire salvation undercut the finished work of Christ.  Equally as dangerous are man-centered codified responses that are prescribed so that one might legitimize salvation, for this also undercuts the finished work of Christ.  The reason being, anytime mankind takes credit for acquiring or legitimizing salvation, the emphasis is taken off of Christ’s atonement and placed on mankind, the accent mark is moved off of Christ.  It is Christ and solely Christ that acquires and legitimizes salvation for us, anything less waters down or confuses the message of the Gospel and strips away assurance.

In Hebrews 12:2 we see that Jesus is the “founder” and “perfector” of our faith.  Our faith is a gift through the Word and we are also sustained day to day by the Spirit through the Word and Sacraments.  Quite frankly Jesus saved us, Jesus saves us and Jesus will continue to save us!  As Christians we need Jesus just as much today as we did yesterday and the day before.  Growth in the Christian life isn’t growth from dependence to independence but rather growth from independence to dependence; it is growth into Christ’s death, burial and resurrection, not away from it.[5]  Pre and Post-Gospel Legalism promote and teach the exact opposite, that we should move to independence so that we can try to establish and perfect our own faith.

The underlining premise in scripture and the Christian life is that it is all about Jesus.  May these sins of Pre and Post-Gospel Legalism be continually exposed and crucified in us by God’s Word of Law.  May God through His Word of Gospel and Sacraments strengthen our faith and protect us from the slippery slope of Post-Gospel Legalism.  May God through His Word and Sacraments sanctify us away from self to dependence upon Christ. 

Jesus is the founder and perfector of our faith.  He has already met the prerequisites and legitimized salvation for us, and best of all… 
           
            …He gives it to us as a gift! 


[1] Prerequisites such as: one needs to reach a certain standard of moral perfection and rid himself of certain moral vices so that he can obtain forgiveness; one needs to do good Christian deeds in order to exchange these deeds for forgiveness; one needs to improve his socio-economic standing in order to be worthy of receiving grace; etc…
[2] Codified responses such as: one needs to pray for ‘X’ amount of time per day at specific times with a specific formula to validate that they are really a committed believer; one needs to listen only to praise music or only hymnal music because that is the music of choice for faithful believers; one needs to do family devotions in a specified manner from a specific book to be a true family man of God; one needs to evangelize to ‘X’ amount of people per day in a certain evangelism technique in order to show that they are truly disciples of Christ, etc...
[3] Pastor Patrick Thurmer, Legalism (http://www.livingfaithcapecoral.com/Galatians.html), May 16, 2010.
[4] See Galatians 5:9
[5] See Matthew 18:1-4

Tuesday, May 11, 2010

Coming Back To The Heart Of Repentance...

Bookmark and Share
During the time of the 16th century Reformation the emphasis and understanding of sin was primarily on the series of actions that one did or did not do.  Sin wasn’t based upon evil thoughts or inclinations of the heart but upon the actions that manifested themselves physically and visibly.  As a result of this narrow view of sin some people did not consider themselves to be guilty of sin.  The reason being, they ran to the monasteries and religious communities and diligently worked on repenting of external sins in order to be in the good standing of holiness.  In the Smalcald Articles Luther comments on his days in the monastery saying, 




“We fought against evil thoughts by doing such things as fasting, staying awake, praying, saying Mass, wearing coarse garments and sleeping on hard beds.  According to our teaching, some monks were regarded as holy, without sin, and full of good works.  Also, since we had more good works than we needed to get to heaven, we could communicate and sell our good works to others.[1]

The problem with seeing sin primarily in the dimension of a series of external actions is that it leads to what the Reformers called ‘False Repentance.’  Through all the diligent work of external repentance, “these holy ones did not need repentance.  What would they repent of, since they had not indulged their wicked thoughts?  What would they confess about words they never said?  What should they render satisfaction for, since they were so guiltless that they could even sell their extra righteousness to poor sinners?.[2] 

The crux of the problem in the 16th Century was how people understood sin.  Is sin a series of actions (i.e. what I do) or is sin a condition of the heart (i.e. who I am)?  In other words, do my sinful actions make me a sinner or am I a sinner that sins[3]?  To be perfectly clear the scriptures teach that unholy actions as wells as the condition of mankind’s heart are both sin (i.e. actual sins and original sin).  Both views are taught biblically.  The only question is which one has the heavier emphasis, which one has the primary and foundational focus in Christianity… outward actions or an internal condition? 

As previously stated, people in the 16th century primarily saw sin in the context of evil actions.  The neglecting of teaching sin as a condition of the heart resulted in repentance not being taught correctly.  Consequently this produced false repentance or what can be called partial repentance.  Without considering the ramifications of the internal heart problem, people of the 16th century resorted to believing the falsehood that all they needed to do was to polish up their external actions through tireless self-effort (i.e. external repentance) and ‘bam’ they would arrive at holiness!  This kind of partial repentance only scratched the surface and did not touch the fundamental issue of sin.

Seeing repentance primarily in the external realm can be equated to putting a band-aid over top of a cancerous internal tumor and saying, “all better!”  In using a biblical phrase from Jesus, this kind of external repentance results in becoming a whitewashed tomb[4].  It also leads to a mess of works righteousness and man-centered theology.  The reason being, focusing primarily upon external repentance of sin never addresses the deep-seated core of our sin problem, namely the sinful nature.

The Reformers of the 16th century shifted the emphasis and primary focus of sin from external actions to the internal condition of mankind.  This shift resulted in a fuller and more complete understanding of repentance.  In looking at repentance through this new lens one “does not debate what is or is not sin.  Rather it (i.e. true repentance) hurls everything together and says:  Everything in us is nothing but sin!  What is the use of always investigating, dividing or distinguishing?  For we cannot think of any good thing to pay for sin.  There is nothing left.  There is only a sure despairing about all that we are, think, speak and do, and so on.[5] 

“This repentance teaches us to discern sin:  We are completely lost; there is nothing good in us from head to foot; and we must become absolutely new and different people.[6] Seeing sin as an internal problem levels the playing field that we are all guilty alike.[7]  Seeing sin as an internal heart problem also drives us to despair of our own perceived ability of being able to do spiritual surgery on ourselves.  In other words, it undercuts and destroys the idea of works righteousness as a solution to our sin problem and drives us to receptivity so that we might receive the all sufficient Savior of Souls, Christ… the Gospel.  Luther comments on this saying,

“In a Christian, this repentance continues until death.  For through one’s entire life, repentance contends with the sin remaining in the flesh.  Paul testifies that he wars with the law in his members (Rom. 7:14-25) not by his own powers, but by the gift of the Holy Spirit that follows the forgiveness of sins (Rom. 8:1-17).  This gift daily cleanses and sweeps out the remaining sins and works to make a person truly pure and holy.[8]

Confessing and acknowledging that we are the problem is the heart of repentance and this is a beautiful thing!  The reason being, God will not despise this status of brokenness and helplessness[9].  “God does not cast aside sinners, that is, those who recognize their sin…[10]   For it is in this very brokenness and fallen-ness that God meets us with His tender Word of Gospel, that all has been forgiven and completed by His Atoning Son, Jesus Christ.[11]

May God’s holy and precious Word of Law continually convict us and expose to us our ingrained sinful condition as well as our ongoing series of sinful actions (i.e. repentance).  May God’s holy and calming Word of the Gospel daily absolve and heal us in the declaration of the cross that there is “now no condemnation for those who are in Christ Jesus[12]” (i.e. assurance.) 


[1] Martin Luther, The Smalcald Articles:  Concordia, The Lutheran Confessions (Concordia Publishing, 2006), 275.
[2] Ibid.  Also take note how this conflicts with 1 John 1:8 & 10.
[3] Mark 7:20-23.
[4] Matthew 23:25-26, “Woe to you, scribes and Pharisees, hypocrites!  For you clean the outside of the cup and the plate but inside they are full of greed and self-indulgence.  You blind Pharisees!  First clean the inside of the cup and the plate, that the outside also may be clean.  Woe to you, scribes and Pharisees, hypocrites!  For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness.”
[5] Martin Luther, 276.
[6] Ibid.
[7] Romans 3:10-12
[8] Martin Luther, 276.
[9] Psalms 51:17
[10] Martin Luther, The Lutheran Study Bible (Concordia Publishing, 2009), 1586.
[11] See Matthew 5:1-6
[12] Romans 8:1

Thursday, May 6, 2010

The Motive For Prayer

Bookmark and Share

(1) And he told them a parable to the effect that they ought always to pray and not lose heart.  (2)  He said, "In a certain city there was a judge who neither feared God nor respected man.  (3)  And there was a widow in that city who kept coming to him and saying, 'Give me justice against my adversary.'  (4)  For a while he refused, but afterward he said to himself, 'Though I neither fear God nor respect man,  (5)  yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.'"  (6)  And the Lord said, "Hear what the unrighteous judge says.  (7)  And will not God give justice to his elect, who cry to him day and night? Will he delay long over them?  (8)  I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?" (Luke 18:1-8 ESV)
Luke 18:1-8 is probably one of the most frequent passages that I hear quoted in connection to the topic of prayer.  Parishioners and pastors will often quote this passage and expound on it in the following way, “We need to never give up on prayer...  we need to be persistent… we need to be bold… we shall never cease in prayer… etc…”  Now, I will be the first to admit that I agree with these previous statements, but not for the same reason or motive.    
From my interaction with various individuals over this verse I have found that the reason or motive of persistence in prayer is often connected to and derived from the example of the persistent Widow.  “We need to be persistent like the Widow!  We need to follow her example!”  While her persistence is something to be commended, I would like to pose the question, “Why was she so persistent to begin with?” 
As we examine the text more carefully, the widow was persistent, bold and shameless because: the Judge did not fear God (i.e. he had no moral compass); the Judge did not care about man (i.e. he had no compassion for the Widow); the Judge was slow to give justice (i.e. he refused to listen for a time).  This persistence and boldness of the Widow makes perfect sense within the context of a ruthless, worthless and uncompassionate Judge.
Now we move to the crux of this article.  Are we to be persistent like the Widow because God is a ruthless, worthless and uncompassionate God like the Judge?  Obviously, we can all take a step back and say, “of course not!”  So, this raises the question of, “what on earth is this text about?”
In looking at this text one must be careful not to compare mankind to the Widow and God to the Judge, for God and the Judge are complete opposites and our relationship with God is totally different from the Widow’s relationship with the Judge.  If we compare God to the Judge in the text we limit and idolatrize God’s Character.  R.C.H Lenski on page 892 of his commentary on the Book of Luke states, “This parable is not a parable on perseverance in prayer.”  Rather the main thrust of the parable is to compare and contrast the ‘Unjust Judge’ with a ‘Just God’ who brings about Justice.  The New Bible Commentary comments on this on page 1009 saying, “If even an unjust judge who does not honor the laws of God and man can be induced to act by the incessant appeals of a widow, how much more will God act to uphold his people when they cry to Him….   The parable is essentially an encouragement to continue in prayer without losing heart right through the difficult times or waiting before the Son of Man comes.” 
This text shows us that we can continue in prayer because:  our God is not unjust but He is Just; our God is not uncompassionate but He is compassion; our God is not One who is deaf but One who listens.  Our God is good not evil!  As believers we continue in prayer not to overcome or persuade an evil God, rather we pray because God is good and just.  We pray not to overcome an uncompassionate, ruthless and worthless God; we pray because we already have a compassionate, caring and worth-ful God.  Just think about it!  If a ruthless and lousy Judge will respond to an insignificant Widow with no influence, how much more will a listening, just and gracious God respond without persistence to His own Children… even if the response is no or if God seems to put His answer on hold.    
In conclusion, one final note of context for us in prayer.  As we pray to our Gracious God, “…the general rule, whenever believers pray for temporal blessings, they pray conditionally (Matthew 26:39); but for temporary blessings, they pray unconditionally, since God has promised to grant them His grace, forgiveness of sins, life and salvation under all circumstances (2 Corinthians 12:9)[1]
Let us persist in prayer for God is Good!


[1] J.T. Mueller, Christian Dogmatics (Concordia Publishing, 1934), 433.

Wednesday, April 28, 2010

Suffering, The Cross & The Person Of The Pastor

Bookmark and Share

Last night I was paging through my journal and I came across notes from this year’s Western Region Pastor and Wife Retreat. The theme of the retreat was, “Suffering, the Cross and the Person of the Pastor and Wife.” The material that was presented and received at the retreat was such a blessing. The following content has been formatted from my personal notes and thoughts taken from the retreat.

Pastoral Burnout Happens When…
…Pastors:
I. Try to be someone that they are not…Such as:
  1. Trying to fulfill the shoes of the church’s previous pastor.
  2. Trying to fulfill unrealistic personal expectations.
  3. Trying to fulfill and/or emulate popular pastoral personalities in evangelicalism.
II. Try to give something that they cannot give…Such as:
  1. Giving of themselves in place of giving the gospel.
  2. Becoming the savior rather than presenting the savior.
  3. Trying to meet and serve in all the vast ministry needs of the church (i.e. effectively and simultaneously serving on: the hospitality committee, building committee, fellowship committee, preaching, teaching, counseling, etc…) The pastor is not ‘the church’ nor can the pastor effectively meet all the demands of the church, but he is merely one component of the body of Christ, one gift among many.

Pastoral Burnout Happens When…
…The Congregation:
I. Has unclear and unrealistic expectations
II. Sends conflicting and double messages…Such as:
  1. The pastor reports to the elders; the pastor reports to the congregation.
  2. Calling the pastor to have an attitude of “it’s not about me” when the church uplifts and places the pastor into the role of “it’s about the pastor.”
  3. The pastor is called to have preaching as his primary responsibility (i.e. which requires study); the pastor is called to have visitations as his primary responsibility (i.e. which require time away from study).
III. Makes the Pastor into the Church Idol…Such as:
  1. Seeing the pastor in the role of celebrity rather than one spiritual gift among many in the church.
  2. Overemphasis on the pastoral personality and a de-emphasis of the pastoral office.
  3. Focusing on the messenger and not the message being proclaimed.
IV. Removes the Pastor’s Resources…Such as:
  1. Giving the pastor the responsibility to pastor but not the authority to pastor.
  2. Calls the pastor to focus on visitations without giving mileage and meal reimbursements.
V. Has an Un-holy Spirit…Such as:
  1. A spirit of rebellion against spiritual authority.
  2. A spirit of offensiveness and aggression.
  3. A spirit of deconstructive criticalness.
  4. A spirit of bitterness.


In Scripture we not only see evidences of pastoral burnout but also persecution and struggles.

This leads us to ask the question, “What did God give Paul for a ministry such as this?” God Gave Him:
  • gospel… the cross
  • In light of the cross, Paul saw ministry through this lens.
  • 2 Corinthians 12:9-10, “But he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.”

Source of Notes:
Western Region Pastor and Wife Retreat
Speaker: Dr. Gene Boe
Theme: Suffering, the Cross and the Person of the Pastor and Wife

Thursday, April 22, 2010

Excerpt from Christless Christianity

Bookmark and Share

What would things look like if Satan really took control of a city? Over a half century ago, Presbyterian minister Donald Grey Barnhouse offered his own scenario in his weekly sermon that was also broadcast nationwide on CBS radio. Barnhouse speculated that if Satan took over Philadelphia, all of the bars would be closed, pornography banished, and pristine streets would be filled with tidy pedestrians who smiled at each other. There would be no swearing. The children would say, “Yes, sir” and “No, ma’am,” and the churches would be full every Sunday . . . where Christ is not preached.

It is easy to become distracted from Christ as the only hope for sinners. Where everything is measured by our happiness rather than by God’s holiness, the sense of our being sinners becomes secondary, if not offensive. If we are good people who have lost our way but with the proper instructions and motivation can become a better person, we need only a life coach, not a redeemer. We can still give our assent to a high view of Christ and the centrality of his person and work, but in actual practice we are being distracted from “looking to Jesus, the founder and perfecter of our faith” (Heb. 12:2). A lot of the things that distract us from Christ these days are even good things. In order to push us offpoint, all that Satan has to do is throw several spiritual fads, moral and political crusades, and other “relevance” operations into our field of vision. Focusing the conversation on us—our desires, needs, feelings, experience, activity, and aspirations—energizes us. At last, now we’re talking about something practical and relevant.

As provocative as Barnhouse’s illustration remains, it is simply an elaboration of a point made throughout the history of redemption. Wherever Christ is truly and clearly being proclaimed, Satan is most actively present in opposition.

Michael Horton, Christless Christianity: The Alternative Gospel of the American Church, (Baker Books, © 2008), 16.

Thursday, April 15, 2010

Why Catechism Matters

Bookmark and Share



A few years ago Christian Smith, a researcher from the National Study of Youth and Religion at the University of North Carolina at Chapel Hill found some disturbing trends among youth and their views of God.


It seems that their religion can be summed up with the words, "Moralistic, Therapeutic, Deism." That is, there is a God who created the world and watches over it kind of (Deism); He wants us to be nice and fair and "good." (Moralistic) However, the only time that God seems to matter is when you're going through hard times (Therapeutic).


Of the three thousand teens interviewed in this study, most of them had no idea what the basic beliefs of their faith were. They seemed to talk about God as being good to talk to, but not as a Deity, as a Friend. Unfortunately, many of those questioned were Christian kids who had grown up in Church.


What should the Church do in order to counteract this thinking?

Mentoring

Bookmark and Share

I just had a visit from a college-age Christian guy looking to develop his potential for ministry. He is fired up, motivated, and looking for direction. We may embark on a mentoring relationship if it seems like the right fit at the right time.

Since he stopped in I’ve been thinking about the impact that mentoring has had in my life. One of my first mentors was Pastor Warren. His investment of his valuable time had a huge impact on the direction of my life. I’m probably in ministry because of him, and serving in the church he led for 22 years. In fact, this young man and I met in the very same office where Warren mentored me many years ago. I’m so grateful to the Lord for the mentors he has place in my life.

Here are some thoughts I have on mentoring:

  • It’s one the most valuable things that a leader can do in his/her entire ministry.
  • It benefits the mentor and mentee.
  • It creates synergy that benefits God’s kingdom in exciting ways.
  • Mentoring lets you extend your ministry legacy for generations.
  • Mentoring allows you to multiply your impact on the world exponentially.
  • Being mentored gives you the benefit of learning from experience gained by others, often at a high price.
  • Being mentored exposes you to ideas, books, leaders, and concepts you’d never discover on your own

Have you ever mentored someone or been mentored? How did it impact your life?


Ryan Nilsen

Lead Pastor, Praise Christian Fellowship

Saving Pastor Ryan

Follow Ryan on Twitter