George Robertson in the blogosphere

Our FPC folks got to know Dr. George Robertson, senior minister at FPC Augusta, Georgia, at my installation back in August when he preached a stirring message from Hebrews 13. Now it appears that George is in the blogosphere at the appropriately named "Pastor Robertson's Occasional Blog Entries." Looking forward to following my friend week by week as he posts.

Why do we use our words?

An insightful post from Tim Keller. The key part:

There are two very different motivations for adapting and accommodating our message to the sensibilities of a group of people.

The first motive is 'ambition' -- we do it for our sake, for our own glory and approval. The other reason we may accommodate people is for their sake, so that we can gradually win their trust until they become open to the truth they need so much.

The first motive will so control us that we will never offend people. The second motive will help us choose our battles and not offend people unnecessarily.

The Farels of the world cannot see any such distinction -- they believe any effort to be judicious and prudent is a cowardly 'sell-out'. But Calvin wisely recognized that his friend's constant, intemperate denunciations often stemmed not from a selfless courage, but rather from the opposite -- pride.

Counterfeit Gods

As I've grown in my knowledge of the Reformed faith, I've come increasingly to appreciate the Heidelberg Catechism. In its exposition of the Ten Commandments, the Catechism wisely notes that the first commandment requires shunning "all idolatry" (Q94). When it defines idolatry, the Catechism states that it "is having or inventing something in which one trusts in place of or alongside of the only true God, who has revealed himself in his Word" (Q95). Such an understanding has not only served to make Old Testament texts understandable, it actually reveals the basic problem in the human heart: our tendency to trust in other things alongside or in place of the God who has come near to us in Jesus.

Not only has the Heidelberg Catechism proven useful for me in this regard, but Tim Keller's new book Counterfeit Gods has also served as an excellent resource in thinking about idolatry and how it remains the basic problem of the human heart. In less than two hundred pages, Keller helpfully unpacks heart-idols, especially our fundamental trust in money, success, power, and love. He also deals with cultural idols such as racial superiority, national excellence, or religious accomplishment.

The book concludes with a discussion of how to deal with idolatry. Keller pastorally gives suggestions for how to identify heart idols; but he especially assists in recommending how to deal with this most basic human problem: by falling more in love with Jesus which, in turns, leads to deeper and more thorough repentance. "Rejoicing and repentance must go together," Keller observes. "Repentance without rejoicing will lead to despair. Rejoicing without repentance is shallow and will only provide passing inspiration instead of deep change. Indeed, it is when we rejoice over Jesus's sacrificial love for us most fully that, paradoxically, we are most truly convicted of our sin" (p. 172).

Obviously, no book is perfect. I wish that Keller had spent two or three chapters expanding the gold found in the concluding epilogue on "finding and replacing idols." I found myself longing to hear how God's grace triumphs even if the face of my persistent idolatry. (Maybe there is a future Keller book that will do this.) And yet, I found this book to be wonderful companion this past week in my morning worship. I will use this in my ministry, read and re-read it for my own benefit, and recommend it highly to others.

Above all, Keller's book helped me in keeping the first commandment in the way the Heidelberg Catechism suggests: shunning all idolatry and "sincerely acknowledge the only true God, trust him alone, look to him for every good thing, humbly and patiently, love him, fear, him, and honor him with all my heart." I'm very thankful for this book and its contribution in helping me understand my basic problem and the real solution.

Walking through the Valley

This is an amazing interview with Steven Curtis Chapman about his new album, written in the aftermath of the tragic death of his adopted daughter, Maria.

I especially appreciated this:

I'll refer again to the Psalms, specifically those where David is crying out, God, how long before you take away this pain, before you right these wrongs? And then almost in mid-despair, you get this sense of David literally making the choice, again, in saying to his own soul,Why are you so downcast within me? Remember this. Hope in God. Trust in God. This is your anchor. I've used that analogy, too, so many times—having this hope as an anchor.

We have absolutely questioned God and had our doubts and said, "Is this whole thing true? Is this real?" I sat on our tour bus last summer and called Scotty Smith, my pastor, after spending a very difficult night of wrestling with God. We were getting ready to go do an interview with People magazine or Larry King or somebody, and I was just in tears. We've come to realize dropping that anchor has been, and will continue to be, a daily, sometimes an hourly, process. It's not a one time thing: I've dropped that anchor. It's, man, wait a minute, I'm getting blown away here by the hurricane of grief and questions and doubt. What am I going to do? Am I just going to drift out to sea? Or am I going to drop the anchor again?

How should Christians think about Halloween?

Halloween has its roots in ancient Roman and Celtic harvest festivals that also celebrated the end of the life cycle and so produced celebrations for the dead. As Christianity moved through the west, the church sought to reorient the basic identity markers of western culture from paganism toward Christianity. As part of this, in the eighth century, the church moved its “All Saints Day” festival from May 13 to November 1.

However, the older ideals held on for Europeans and the evening before All Saints Day came to be celebrated on October 31: Hallow’s even (which has come to be shortened as Halloween). Some of the practices associated with the older Roman and Celtic festivals continued on: lighting of candles to honor the spirits of the departed; the carving of lanterns from fall season vegetables; and harvest foods that reminded of the bounty provided by God (or the gods).

While through much of the past thousand years, the church has tried to pursue a strategy of accommodation when it has come to such festivals, many Christians find Halloween incompatible with the Christian faith. Others simply view it as a secular or community holiday that has no real religious overtones or meaning. Still others seek to replace Halloween with Harvest Festivals or, for some Protestants, Reformation Day, remembering the day the German Reformer Martin Luther nailed his 95 Theses to the Wittenberg Castle Church door in 1517 and so began the Reformation.

What is the right approach? It strikes me that there are two sets of biblical texts that could guide Christian thinking on how to deal with Halloween. One set of texts has to do with the freedom that first-century Christians have to eat meat offered to idols. In Romans 14 and 1 Corinthians 8-10, the Apostle Paul observes that Christians know that idols are nothing—there is only one true God who has come near to his people in Jesus Christ. And so, strictly speaking, nothing happens when food offerings are presented to idols. As a result, if one’s conscience does not object to eating that meat, then eat it.

And yet, there are two big “howevers” in these texts. The first has to do with an actual participation in the sacrificial system itself. 1 Corinthians 8:9-10 and 10:19-22 picture a situation in which believers were actually attending pagan sacrifices and then participating in the eating rituals. In those situations, Paul tells us that while the idols are nothing to us, the motivation of the participants is actually demonic: “I imply that what pagans sacrifice they offer to demons and not God. I do not want you to be participants with demons” (10:20). And so, Christians should not participate in activities in which those with whom they participate actually believe that they are engaged in acts of worship to false gods.

There is a second “however”: and that has to do with the consciences either of a weaker brother or sister or of an unbeliever who is watching you. If a Christian believer struggles with the whole notion of eating meat offered to idols, Paul instructs us not to eat so that we might not cause our brother to stumble: “Let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother…For if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died” (Romans 14:13, 15). Love for fellow Christians is far more important than eating meat.

The same goes for an unbeliever. Paul says in 1 Corinthians 10 that if an unbeliever invites you to dinner, eat whatever is put before you. “But if someone says to you, ‘This has been offered in sacrifice,’ then do not eat it, for the sake of the one who informed you, and for the sake of conscience—I do not mean your conscience, but his” (10:27-29). At the end of the day, the Gospel and its effect in the life of an unbeliever is far more important than eating meat.

The second set of texts has to do with avoiding and reproving the works of darkness. For example, Paul says in Ephesians 5:11: “Take no part in the unfruitful works of darkness, but instead expose them.” In Ephesians 5, the context has to do with the practices of the temples of the gods: sexuality immorality and impurity (referring to the sexual practices of idolatry) and greed (referring to the motivation of idolatry). Paul demands that those who bear the name of Christ and so walk in the light reject the practices and people associated with false worship.

Likewise, in 2 Corinthians 6:14-7:1, Paul raises the question: “What accord does Christ have with Belial? Or what portion does a believer share with an unbeliever? What agreement has the temple of God with idols?” Both of these texts appear to urge believers not to participate in activities that are characterized by darkness or idolatry.

In the light of these two sets of texts, then, how might contemporary Christians think about participating in Halloween? Here are some observations.

First, Halloween, as practiced in most communities today, is a largely secular and community holiday. It has very little to do with its pagan and co-opted Christian history. As a result, it does not appear to fall under Paul’s strictures regarding participation in idolatrous worship. In this regard, it would be similar to other secular and community celebrations with which Christians do not struggle.

Next, for some people and communities—for example, those with a significant Wiccan community—Halloween does continue to have connections with its older pagan roots. If one lived in such a community, then Christians would do well to avoid participating in Halloween activities in order to avoid practices that are associated in the public’s mind with paganism.

Moreover, for some people and communities, Halloween becomes an excuse to engage in the fruitless works of darkness, even without association with the false worship of ancient gods. Parties that encourage sexuality immorality, impurity, greed, or coarse talking are to be avoided and exposed by believers.

Fourth, if there are believers within the congregation that have significant objections of conscience to participation in Halloween—because of some past association with paganism, memory of past evil practice, or some other reason—Christians should be determined not to participate in Halloween activities in order to preserve our brother or sister’s conscience. The Gospel is more important than anything else.

Likewise, if there are unbelievers in the community for whom Halloween is valued as a pagan activity or who are concerned that a Christian’s participation in Halloween activities in participation in a pagan activity, then Christians should be determined not to participate. Again, the Gospel is more important than anything else.

Finally, the general principle of 1 Corinthians 10:31-32 rules all Christian behavior: “Whether you eat or drink, or whatever you do, do all to the glory of God. Give no offense to Jews or to Greeks or to the church of God.” We often think of the first part of this general principle, but not the latter; and yet, they must stay together. If we can participate in Halloween activities to God’s glory and not cause offense to unbelievers or believers, then we should participate freely without concern. For we know that Halloween is nothing and that idols are nothing, but that God has triumphed over all things in Christ, granting us freedom as sons and daughters of God.

How to identify a reliable preacher

According to Tullian Tchividjian, senior minister at Coral Ridge Presbyterian Church (PCA).

The Missing History of N. T. Wright

From Mike Horton:

Reared in a pietistic evangelical environment, I recall the revolution in my own faith when the eschatology of the prophets and apostles challenged the narrow concept of salvation that I had been taught. However, Wright had not yet written his first controversial tome. In fact, as a teenager, I had read with enthusiasm the little book that he wrote with two other Oxford undergraduates, The Grace of God in the Gospel (Banner of Truth, 1972). (On our first introduction, I told Tom that this was among the books instrumental in my “inviting Calvin into my heart” and he offered an equally tongue-in-cheek reply: “Now let me help you invite Paul into your heart.”)

It was the writings of Reformed theologians and biblical scholars like John Murray, Geerhardus Vos, Herman Ridderbos, and Anthony Hoekema who introduced me to the sweeping vistas of a redemptive-historical interpretation of Scripture. Of course, my own dispensationalist upbringing was dismantled in the process. Then, as a student of M. G. Kline, Dennis Johnson, Robert Strimple, and others at Westminster Seminary California, I came more fully to see how God’s promise to Abraham in Genesis 15 generated an unfolding drama that led to God’s single plan to bring salvation to the nations through Israel, concentrated on Jesus Christ....

In one conversation in Oxford, Tom Wright concurred that although he had not read the older covenant theologians closely, he too was deeply influenced by Vos and Ridderbos. Hence, my surprise when there are no footnotes to these writers [in Wright's book Justification], even when he is making their points, and most of the time Wright presents his views over against the whole Reformation (including Reformed) tradition. In my view, Wright is at his best when he elaborates and extends arguments that, however controversial in the field of New Testament studies or in popular evangelicalism, are familiar territory for Reformed exegetes.

Whew

Albert says he wants to stay a Cardinal for life. I hope so. Some day they'll put a statue of him on the side of the stadium opposite Stan the Man.

Back on Calvin Blog Again and Again

This is my week again over at Reformation21's Calvin blog. You can read the first one here.

Sole Sistas

Great article on an effort by some ladies in our church.