Thursday, December 31, 2009


I have joined the masses and donned my 3D glasses. Last night, my wife and I watched Avatar on our 6th Day of Christmas Date.

Several thoughts and observations:

1. The 3D is definitely fun. I had a strange sensation a number of times where I couldn't quite remember the difference between seeing 2D and 3D on screen. My wife said she regularly pulled the glasses off to compare, but I stuck with the glasses just to enjoy it for what it was. Maybe next time, I'll compare more on the visual side of things.

2. One of the reviews I read said that Avatar is sort of a combination of a number of famous movies: Braveheart, The Matrix, King Kong, Jurassic Park, Dances with Wolves, The Lord of the Rings, and several other films. This is a very fair observation. Avatar takes some of the best elements of those films, those stories and effects and pushes them further.

3. The firsts half of the movie or so I allowed myself to be enchanted. There were a number of little hiccups along the way where the pantheism got thick, the script ached for dialog, and I wondered how certain elements fit together. But I suspended disbelief like a good member of the audience. I wasn't really bothered at all by the politics. The particular jabs taken at George W. and American foreign policy in general seemed general enough to me to work as parabolic stand-ins, representing "bad guys" as generic, greedy, cold-hearted imperialists. And in so far as America has aided or perpetrated this sort of evil in the world, we completely deserve it. But more to my point about enchantment and parable, I would add another movie to the list above: Planet Earth.

While it was clunky and cheesy in places, the thing I found fun was that I repeatedly felt like I wasn't being introduced to an alien planet and alien creatures and alien culture. No, I repeatedly thought to myself, "hey, that's just like humans, that's just like our (fill in the blank)..." In other words, I have no idea what James Cameron was going for exactly, but in so far as the movie was meant as an elaborate parable of earth, I thought it worked. The Navi were so human it was funny (and a little corny). They were obviously just natives of some newly discovered continent (probably America). But they weren't savage, inhuman natives. They were virtuous, noble savages. Maybe I should have expected this, but I guess I was expecting something more foreign, more alien, more E.T. maybe?

But back to the Planet Earth bit. All the coolest stuff on Planet Pandora is from Earth. Just watch a pile of National Geographic videos or Planet Earth or the Discovery Channel, and you'll see all the parallels. Sure, it's bigger, wilder, Hollywood stylized, and perhaps a little too tidy and symmetrical for our God. But really, it's a nice elementary attempt at imitating Creation. Plants that light up and glow in the dark, giant fan-shaped plants that collapse into tiny buds at a slight touch, giant rhinos with hammers on their heads, flying dragon-pterodactyls, jelly fish. Good work, James Cameron, you get an Excellent on your kindergarten report card for tracing creation.

So all that to say that I allowed myself to be enchanted. I enjoyed the first half of the movie a great deal. The scenes where Jake Sully and his female Navi companion are running through the forest, leaping from great heights, climbing up floating islands, and of course riding their chosen dragons, I had fun. Call this the Last of the Mohicans and Dances Wolves part of the story. Again, caveats aside, I enjoyed it. The Navi are a redeemed race; they rule creation with wisdom and understanding. They take dominion like a new race of Adam and Eve. Distorted at points sure, but that's what my imagination is for, right?

4. But the spell was broken. The spell was broken, and here come the spoilers (although if you've seen the above mentioned movies, you already know what's coming). So the bad guys come to bulldoze the giant Navi tree, it goes up in two giant pillars of smoke: Right. Was it just me or did it look momentarily like the 9/11 Trade Towers with smoke billowing out of the foundations as the roots crumble beneath the tree? But then in the gloom of this seeming defeat, Jake Sully (now fully Navi) rises up as the Aragorn/William Wallace figure and reappears on the scene having tamed the biggest, baddest dragon of them all. And with Jake's scientist friend (Sigourney Weaver) dead, we have all the elements in place for revenge and the big battle showdown. And that's where the spell was broken. These Navi are so completely human. They're not really different. We were led to believe that they were more noble (nobles savages and all that), more enlightened, more graceful. But it turns out that they can get ticked off too. They're justified of course. Their towers, er, I mean their tree just got nuked. What else is there to do but shoot back? I mean, that's what I teach my kids: if someone hits you, you hit them back. That's nobility.

And the movie intentionally draws an explicit parallel here. Watching the wicked human general calling his dufus comrades to arms against the "blue monkeys," you realize that the "blue monkeys" are just like the stupid earthlings. They are a couple of two year olds fighting. One pushes the other, the other slaps back. Next we will have 45 minutes of multi million dollar, CGI hair pulling, pinching, and screaming. The final scene in the movie depicts these Blue Toddlers as the victors, the new imperialists lined up, watching the humans walk slowly back to their ships like so many POWs. I couldn't help but think that the roles had been completely reversed. I thought this movie was critiquing greedy imperialists, but it reminded me of watching movie clips of American soldiers being escorted to prison camps by Japanese soldiers in World War II. And why is that OK? I guess because they got what they deserve. I guess retribution is OK afterall. Shock and awe and all that. I didn't get the impression that the high ideals of the Enlightened Blue People would include honorable burials for all the humans they killed in the battle either. So much for a redeemed humanity.

In the end it felt like a clunky tragedy, like an unintentional story of the Fall, a lost Eden, with Cain and Abel duking it out in God's front yard. And yes, I know Abel was an innocent victim. And that's the point. Abel's victory comes through death. Abel's blood cries out, and God vindicates. But Eywa is not the Trinity, and so we're left with a random/blind deity whose sole dedication to "balance" leaves us empty and hopeless in a world that churns away really no differently than the "evil" machines that get expelled from the planet. Eywa is just a mythological name for survival of the fittest, Darwin's tyrannical creed of might makes right.

O well, it was still a fun fireworks display. And I know that's all it was really meant to be anyway.


Monday, December 28, 2009

Christmas for the Dying

Here are some thoughts on Christmas, children, and dying over at the Credenda site.


Eucharist as Redemption of Vocation

“The LORD has sworn by His right hand and by the arm of His strength: "Surely I will no longer give your grain as food for your enemies; and the sons of the foreigner shall not drink your new wine, for which you have labored. But those who have gathered it shall eat it, and praise the LORD; those who have brought it together shall drink it in My holy courts.” (Is. 62:8-9)

Remember after our first parents’ sinned, God cursed their various labors in the field and in childbearing. Creation would fight against them because of sin, and it did. And because of Israel’s sin, the land was given over to their enemies. But one of the great promises of Scripture is that this will not always be. God coming in the flesh of Jesus was the firstfruits of making creation fruitful again. God embracing our nature in the incarnation and bursting out of death in the resurrection is the future that all of creation has. In Jesus, God is reconciling all things to Himself. In Jesus, God is making this world fruitful again that it might display His glory, from glory to glory. And this is why the offertory is actually a very important part of our service. The offertory leads us from the elders and deacons bring your tithes and offerings down and placing them on the table and then we join our voices together in prayer in thanksgiving and praise and making supplication and requests, and then we are here at the table and God feeds us with blessing and grace. In many traditions, to make the connection even more clear, the elements of bread and wine are also brought forward during the offertory. But the point is that in the offertory and in the prayers of the people, we offer up to God all that we are: our labors, our work, our hurts, our failures, our weakness, our strength, our sickness, our trials, our victories, and we lay it before Him. And all of these things, all that we are, even our best is all so small, so puny, so insufficient. But the curse is being turned back, and so instead of laboring and toiling in this world and watching the fruit of our labors fade away, God gives it all back and then a whole lot more. Here at this table, God enacts what He is doing in the world. He is making this world a fruitful garden again, a garden where we eat of our labors. And so God takes our offerings, our tithes, our prayers, all that we are, and then in a wonderful gracious act gives them back to us. He takes us up into Himself, and then He gives Himself to us. He doesn’t give our grain to our enemies; He doesn’t give our wine to the sons of foreigners. No, the Lord graciously invites you into His courts, and invites you to eat of your labors. Here, He says, watch me turn your little, insufficient efforts into wonderful grace for you and for many, through the new covenant in the blood of Jesus.


Incarnation, Ritual, and Parenting

We have rightly emphasized over the years that the incarnation is God’s embrace of creation and the human body, and this means that part of salvation is our learning to embrace creation and our bodies in right ways. This has meant for many of us growing into deep thankfulness for food and sex, symbols and liturgy, as well as seeing human vocation and mercy ministry as part of God’s plan to renovate this world completely with His grace, turning this world into a glorified paradise. In other words, God does big things with our little bodies. God in His grace is using our tiny lives, our miniature motions and actions and words to bring about His glorious purposes in this world.

And this is why we have sought to restore a higher view of rituals and symbols. Central in this is the Lord’s Supper and the Word preached and read, but kneeling and raising hands, singing vigorously, musical instruments, clapping, hugging, and kissing would also be part of this. We do these things not only because they are commanded in Scripture, but because we know that God uses these things in ways that we do not fully understand. God uses little means toward his greater, unimaginable ends. God coming to us in the form of a baby was just the beginning of the revelation of God’s grace. If sharing bites of bread and sips of wine with one another in thankfulness is another way in which the Lord Jesus meets us through the power of the Spirit, what else might we expect the Spirit to be up to?

And let me push this in one particular direction for parents of young children. On the one hand this means that we must not underestimate all the rituals we have with our children in our homes. From conversations, to wrestling on the floor, to tone of voice, to telling jokes, to sharing food, to spanking, to hugging, to kissing, to blessing, and to teaching. If we are getting the lessons of the incarnation which we are seeking to obey here in our worship, they must also be evident in our lives together in our homes. All of those actions and words are used by the Spirit to either minister grace or not. And on the other hand the mysterious working of the Spirit is a reminder that parenting is by faith. We obey because we believe the promises of God not because we understand how God ministers His grace to the one year old in the high chair. But God was a one year old at one time, and this means He knows how to do it and we can trust Him.

“For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need.” (Heb. 4:15)


Friday, December 25, 2009

On the First Day of Christmas...

Merry Christmas and Happy First Day of Christmas for those of you just getting started.

One of my fondest memories of Christmas growing up is my dad sitting in a cozy, overstuffed chair in his pajamas. All day. While there's such great blessing in having family nearby, we rarely did growing up, and so we'd occasionally have a dinner on Christmas Eve with friends from church. But Christmas Day was wonderful and glorious because not only were there piles of presents and new toys and books and games, but Dad was home and we did nothing all day long. But it was particularly exciting to watch Dad do nothing. What a gift. This was a glorious picture to the family of Sabbath rest. Like God on the seventh day, doing nothing. Having worked hard, having piled up gifts all around his children, he sat down and rested, and that is a gift. It was all the more amazing because Dad never did that. He always got up early to work on something, frequent meetings in the evenings, and an all around busy schedule. And on Christmas, he just sat there in his chair. He'd look at books, snack on whatever little tidbits of food were making the rounds, maybe peak at a few minutes of a new movie, but just sit there mostly and probably doze off in the late afternoon sun.

We're still trying to figure out how to handle extended feasting. What should 12 days of Christmas look like all grown up? Or how about 7 weeks of Easter for that matter? In some ways, I don't think the 12 Days is so far off. Many already take a full week off from Christmas Eve through New Years which is a good start. Seems to me that a couple weeks of feasting does not require Thanksgiving style meals every single day. I have one friend who makes a list of the family's favorite foods and drinks (with input from the kids) and picks one or two things for each day. Those favorite foods and drinks are out on the table (or counter) all day long. But just resting is a kind of feasting. Sitting around enjoying friends and family, playing games, taking naps, reading together, trying out new toys, snacking on the favorite foods, singing, all of this is feasting.

Of course we might try to extend some of the gift giving. One cool benefit to doing a few more gifts after Christmas Day is the ensuing post-Christmas sales. So far, we've gone with giving one more gift on Epiphany (the 13th day after Christmas). And we've tended to theme our gifting on Epiphany. One year we did a music theme (several new CD's). The last couple of years we've done games: card games, board games, etc. The last couple of years my wife has also baked a Kings' Cake which is a traditional Epiphany activity. We go down to the bank and get a gold dollar coin and a silver half dollar and bake them in a cake. Later that night, we serve up the cake and whoever comes up with a coin in their slice gets to keep the coin. I suppose this is just a fun way of remembering the Magi and their gifts as well as the Epiphany celebration of Jesus being light to the nations and our confident hope that they will all bring their riches into the Kingdom.

I've got another friend who says they're starting a new tradition of burning the Christmas tree on Epiphany, which I must admit sounds fantastic. We have made a point to keep the tree up through Epiphany for a number of years, though the tree is dried to a crisp by that point, every slight vibration in the room causing an avalanche of needles to fall. And this is all the more compounded by the fact that we usually get our tree for the First Sunday of Advent. Some Christian needs to figure out how to make *live* trees last for 6 weeks. But at this point, I'm convinced that our Christmas Tree Fire (should we have one) would be fairly short lived.

At the very least, we've planned the next 12 days as days of rest with activities interspersed. In addition to two Lord's Days with worship, we have a couple of family get-togethers, an ice skating outing one day, bowling another day, and probably a trip to the movies somewhere in there as well. We've also got a babysitter for a date one evening. I plan to emulate my father as much as possible in between the activities, holding down one of the couches with a cup of coffee in hand and a short stack of books nearby. There will likely be small people climbing around me here and there and toys and books and food, and don't be surprised if you find me dozing off in the late afternoon sun. I've got traditions to keep.


Monday, December 21, 2009

Help Report

Well, I wanted to give a report on my recent request for music suggestions. My 15 credits ran out last Thursday sometime in the afternoon, and thus I made my choices before a few last suggestions came in (sorry, Jason and Bill).

So here's what I went with. Even though Bruce called a foul on Brendan for recommending an entire album, and Brendan never came back to suggest a few more tracks specifically, I did go with number of tracks from that album and another by the same artist: Roadside Graves, who incidentally, I really have been enjoying.

I should also note that some of your recommendations led me to (or reminded me of) others that ended up being chosen as well. There were also at least one maybe two tracks that Lala just didn't have available.

So here they are:

1. Anthony's Gate by Roadside Graves (My Son's Home)
2. No One Will Know Where You've been by Roadside Graves (No One Will Know Where You've Been)
3. Ruby by Roadside Graves (My Son's Home)
4. Heartbeats by Jose Gonzalez (Veneer) -- BTW, Josh, Lala didn't have the Flaming Lips title.
5. Family and Friends by Roadside Graves (No One Will Know...)
6. West Coast by Roadside Graves (No One Will Know...)
7. I Love You Sweet Baby by Kimya Dawson (Alphabutt) -- this is quirky but it led me to numbers 14 and 15.
8. Angel From Montgomery by Susan Tedeschi (Live from Austin TX) -- This one pushes my tastes a bit, but I promise to give it several more honest listens.
9. Far and Wide by Roadside Graves (My Son's Home)
10. Take A Train by Roadside Graves (My Son's Home)
11. Valley by Roadside Graves (My Son's Home)
12. Lucky by Colbie Caillat and Jason Mraz (We Sing. We Dance. We Steal Things.)
13. The Outsiders by Needtobreathe (The Outsiders)
14. Anyone Else but You by The Moldy Peaches (The Moldy Peaches)
15. All I Want Is You by Barry Louis Polisar (Juno Soundtrack) -- which reminds me that I really enjoyed the film Juno. It's quirky, offensive, and yet wonderfully simple and subversive on a number of levels.


Fourth Sunday of Advent: Isaiah 7, Rom. 1, Matt. 1

As we look forward to our celebration of the birth of Jesus, this last Sunday of Advent celebrates the faithfulness and justice of God in coming to His people as the basis for our faith today.

Immanuel: With or Without Us
Isaiah 7 has several similarities to Isaiah 36-38. In this case Ahaz is the king of Judah who is threatened by the Assyrians. This is prior to the final fall of Israel, and Pekah King of Israel has teamed up with Rezin king of Syria to threaten Judah (7:1-2). God promises deliverance (7:3-9) and says that the only requirement is for Ahaz to believe this (7:9). God asks Ahaz to ask for a sign presumably to demonstrate his faith, but Ahaz refuses (7:10-13). Recall that Hezekiah is the son of Ahaz of the line of David. Hezekiah does better than his father since when he is threatened, he repeatedly looks to Yahweh and when his life is threatened, he asks for a sign in the heavens above and is saved (38:7, cf. 2 Kgs. 20:8). Ahaz refuses to ask for a sign, and so God gives one Himself: a virgin shall conceive and bear a son and shall call his name Immanuel (7:14). He will eat “curds and honey” apparently because he is part of the remnant left from the Assyrian conquest (7:15-17, cf. 7:22). Notice that the name “Immanuel” is used twice more in the following verses: once apparently referring to the land of Israel/Judah (8:8) and once the reason why no counsel will stand against God’s determined purposes (8:10).

Romans: Justice by Faith
Paul begins by emphasizing what he means by the “gospel” – it is what he was separated to (1:1), what was promised (1:2), the birth of Jesus from the seed of David (1:3), the declaration that Jesus is the Son of God by the resurrection (1:4), and through all of this comes the authorization to call all nations to obedience to the faith (1:5), even the Romans (1:6), and so Paul addresses them with the grace and peace of King Jesus (1:7). Paul knows he is addressing Christians from the empire that currently runs the world, and yet it is their “faith” that is known throughout the world (1:8). And Paul prays for them (1:9-10). Paul hopes to come to them that they might be part of his harvest among all the gentiles (1:11-14). Paul says that this gospel is for all nations, and he is not ashamed of it (1:14-16). It is here that Paul gives his reason: the gospel is the display, the revelation of the justice of God (1:17).

Matthew: The Righteousness of God
Jesus is identified as the “Son of David, the Son of Abraham” and so begins Matthew’s genealogy of Jesus Christ (1:1), recounting the 14 generations between Abraham and David, David to the Exile, and from the captivity to Christ (1:17). Matthew’s genealogy is striking for its inclusion of several women: Tamar (1:3), Rahab (1:5), and Bathsheba (1:6), all oppressed in various ways by faithless men. Joseph is a just man and unwilling to see Mary shamed, and determined to divorce her quietly (1:19). Notice that Joseph is also called “son of David” by the angel of the Lord (1:20). The prophecy of this son includes a name linking the extraordinary son with His mission (1:21), and Joseph signifies his faith by giving the name to the Son (1:25).

Conclusion & Applications
The same God who turns back armies weaves all of history together. It is the power of God to take failures and injustice and weave it into his righteous purposes. The gospel of Jesus, His Advent, is the great display of God’s justice, His justice in coming for His people, His justice in healing our diseases, atoning for our sins, and rising from the dead. Jesus is the faithful one, and God’s powerful justice is displayed in our stories as we live by faith in the sign that God gave Ahaz.


Friday, December 18, 2009

Surpassing the Love of Women

A friend came by yesterday and pointed me to 2 Samuel 1:26 as a verse that recently caught his attention and caught him off guard a bit. He said it also made for some lively family conversation.

David is lamenting the death of Saul and Jonathan, and he sings: "I am distressed for you, my brother Jonathan; you have been very pleasant to me; your love to me was wonderful, surpassing the love of women."

My friend pointed out that some people might really make hay with that sort of description. And they do. Isn't this evidence of David's homosexual proclivities? Um, no.

But it did get me thinking about the importance of male friendship and companionship for men. And I don't mean this in a sappy, sentimental, let's-all-have-a-group-hug-and-cry-on-each-others'-shoulders sort of male friendship. I don't think David and Jonathan stared into each others' eyes and nodded silently as they shared their "struggles" with one another. Gehk.

I think it means broadly that they fought next to each other. They laid down their lives for each other, and sought peace, justice, and goodness together and for one another and their families. And yes they did embrace one another, kissed one another, and laughed, cried, and suffered together and for one another. God *commands* men to exchange the kiss of peace and love with one another. So even though their friendship wasn't sappy, it was obviously warm and genuine.

But here's the point, and actually it's really a question. Sometimes I talk to men who have a particular sort of string of problems: parents, girls, and frequently theological instability. And often it's in that order. And it makes good sense to me to drawn the line back to the father-son relationship in particular but then expand that broadly to include other significant men in his life. Often, there is a significant breakdown or deficiency there and then they start having these other problems with mom, girlfriends, church life, school, etc.

And this get's back to David's lament: I wonder if David is not merely describing in a poetic way the close friendship he shared with Jonathan. I wonder if there is some sense in which the love of a brother is a foundational sort of love. Obviously, a wife becomes the most important love, the greatest duty of a man, but is there some sense in which the love of a father/brother/friend/pastor/teacher surpasses the love of women in so far as it has a particular way of training a man, grounding a man, establishing a man as a man, preparing him to be a husband?

Writing this makes me want to go back and look at Lewis's Four Loves because it sort of sounds like something he would say or talk about.

Last thought: another way of defending this idea would be to look at the Trinity. There we have the love of the Father and the Son as foundational and prior to the love of the Son for the world, the Church, His bride. The love of the Father and the Son "surpasses" in some sense the love of Christ for His bride, the Church, in so far as we mean that it was prior to it. But it was that love between the Father and the Son that flowed out into the world in creation and redemption. It was that love that enabled the Son to die for His bride.

So my thesis is that a good husband is a man who knows and has been trained by other good men, fathers and older brothers. That kind of love surpasses the love of women, but that kind of love is also the kind of love that overflows to the love of a woman, a bride.

Ultimately, this love that surpasses the love of women is the love of Christ, the Man. Men must know and love and be known and be loved by that Man in order to love their wives and children faithfully. That love most certainly does surpass the love of women, and without it there can be no faithful love of women. And it cannot come as a surprise that a man who does not know this love would also have difficulties loving all the women in his life: mom, girlfriends, wife, daughters, and the Church.


Wednesday, December 16, 2009

John Frame

Here's a helpful summary and review of the new festschrift in honor of John Frame (HT: Justin Taylor). And the book can be found here.

My earliest memories of Church and worship are full of John Frame. From about six months to a little before my ninth birthday, we worshiped at New Life Presbyterian Church. It was an OPC congregation until just shortly before we left in 1989, I believe, when it moved into the PCA. During many of those years, John Frame was the worship leader on Sunday mornings. He lead from the piano, and my Dad accompanied on the guitar. One of my favorite memories is when on at least one occasion, Pastor Frame instructed us to clap during one particular hymn, and when we weren't getting the rhythm quite right, he stopped us in the middle of the song (in the middle of the service) and gave us a quick lesson on rhythm. Then when we were all clapping correctly, we continued the song and the rest of the service. I remember Dad saying that Professor Frame was very into movies as well. I seem to remember hearing that he regularly watched a number of current movies and put out reviews. I always thought that was very cool.

I remember first loving, then disagreeing with, and finally coming to an overly appreciative but still somewhat critical relationship with his books on worship. I love his biblicism, his evangelical catholicity, and his willingness to critique friends and people in his own camp. But the title of the festschrift "Speaking the Truth in Love" is obviously a very fitting summary of Frame's ministry and academic contributions.

I also remember, as I worked on my senior thesis for New St. Andrews College, contacting Frame. I asked some questions (probably fairly convoluted ones) about his perspective on a particular theology of worship I was tracing. I emailed him, and I remember fondly how he addressed his response to me: "Little Toby!" I was gratified that he remembered me as fondly as I remembered him.

Anyway, there's no doubt that God has used John Frame in extremely significant ways over the last half century, and I look forward to reading this volume in celebration of his contributions. And may God grant Professor Frame many more years of faithful service to the Body of Christ.


Monday, December 14, 2009

The Wisdom of Eating and Drinking with Sinners

“The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ But wisdom is justified by her children.” (Mt. 11:19)

We have said before that in one sense Advent occurs every Lord’s Day. Every Lord’s Day the Lord comes to His people in worship. One of the ways that God reminds us of this fact is through this meal. Jesus came the first time eating and drinking and fellowshipping with outcasts, and every week Jesus still comes through the power of the Spirit, eating and drinking and fellowshipping with sinners. This is how God came into the world in Jesus, and through the Spirit this is how Jesus continues His Advent among us. Our collective list of sins is very long and embarrassing. We are not respectable society.

And perhaps this gathering looks a little dangerous. A bunch of sinners and tax collectors eating and drinking together: like that’s a good idea. Or maybe it just looks really silly, a bunch of sinners gathered around drinking wine from thimbles and sharing little bits of bread. How is that potent or powerful? But wisdom is justified by her children.

Here is the feast of Wisdom, and as we eat in faith and joy, and as we live this Eucharistic thankfulness in our lives, God promises to justify this wisdom through us. We are the children of Wisdom, as we feast on Jesus, as we cling to Jesus, as He is our strength, our security, our identity, our everything. Then as the children of Jesus, the Wisdom of God is justified to the watching world. This silly feast is for us the glory of God because here we enact the justice and the mercy and the peace of God for the world. And God promises to use this little feast to draw us and all of history up to great and final Feast. So come in faith and with rejoicing.



So here I am asking for your advice, my dear readers. Having dutifully signed up for (in order to be as hip as possible), I am now notified that I have 15 song credits that will expire in 3 days. So my question to you is: what fifteen songs should I acquire with said song credits?

If you only recommend one song, that's fine. Unless you recommend something I already know I don't want, I'll take the first 15 songs recommended.

And remember I only have three days to decide.

Ready, go.



My apologies to anyone who happened into the comments section of the post on the "Menopausal Militia." A scary comment was left with an even scarier link. Since I'd like to avoid this in the future, I've set my comments to now require moderation, meaning that I'll have to manually approve the comments as they come in. Sorry if that causes any inconvenience, but you'll just have to behave yourselves that's all.

Advent Cheers!


Advent Means Diversity

In some sense, the very first Advent was the creation of the world. Father, Son, and Spirit “came out” in some way when the first “when” occurred. When history began, God had come, speaking the Word with the Spirit hovering over the waters. And this original Advent could not be construed in any way as being an act of tyranny or suppression or legalism. The original creation was perfect, but the act of singing the galaxies into existence was not legalistic. Piling up the seas into one place, and calling the grass and animals out of the dirt reveals God’s power but it’s a powerful joy, not moody tyranny. When God came that first time, He came to play, He came to sing, He came to diversify. In this sense, sin is really the great reducer. Sin lies and advertises to be different, new, exciting, but it is in fact a return to the nothingness, a return to uniformity, a return to the legalism and perfectionism and the tyranny of monism: all is one. And difference becomes heresy. But we serve the God who comes and creates, the God who comes and multiplies and divides, the God who comes and re-creates and diversifies: more color, more shapes and sizes, more glory, more life, more joy, more. And this is what Jesus came for, to re-create the worlds, to rejuvenate the diversity of creation. Our culture embraces a false version of this gospel. Be you. Be yourself. You can be anything. Celebrate diversity. Multiculturalism. Relativism, etc. But the Christian gospel is the truth which our culture only apes. But we cannot merely critique and criticize. If Advent means the glory of difference, the glory of a creation that spans butterflies, peanut butter, waterfalls, and babies – if Advent means that, it also means the glory of all men and women and children everywhere worshiping the Lord Jesus and loving one another in the differences. While we must always hate and fight sin, we ought to expect the blessing of difference because Jesus has come. But too frequently because of sin, we suspect difference and we fear those who are unlike us. Or we think that when Jesus comes again he’ll make us all exactly the same, billions of little robots that repeat the Westminster Shorter Catechism. And so we resent difference. Do you wish your husband was more like that man? Or that your wife was more like her? Or why can’t our children be like theirs? But God came and sung the galaxies into existence, and God came again in Jesus to renew this symphony of creation. God comes and meets with us week after week to renew us all into the new creation that we already are by faith in Jesus. And when God comes at the end, the whole thing will burst out like a grand fireworks display.


Thursday, December 10, 2009

The Dwindling of the Menopausal Militia

The article here in New York Magazine is hard to read straight through without wincing or tears. It's not really new information for us, but I'd say it's striking coming from the pro-choice camp. It's honest, terribly honest. And therefore it's also hopeful.

My favorite part is where the pro-choice movement is recognized as growing old compared to the current generation of younger Americans that the article describes as perhaps the most pro-life generation ever, due to technological advances like ultrasound. And one NARAL representative referred to the dwindling pro-choice ranks as the "menopausal militia."

HT: Albert Mohler


Wednesday, December 09, 2009

God is Killing our Children

As Douglas Wilson has pointed out from time to time, we often think that it is only sin that may have serious consequences rather than seeing sin as consequences. Sin is bad, and the consequences may be worse, but sometimes God gives us over to our sins. Sin itself is a judgment from God. In Romans 1, God gives men and women over to sexual perversity because they were sinfully confused prior to that. Sodomy is not merely a bad sin which will have horrific consequences. Sodomy is a judgment from God on a people who have turned away from Him, who have confused the creation with the Creator, who have lied and cheated and oppressed the weak and disobeyed their parents (see Rom. 1:28-32).

Similarly, adultery is a sin which God gives unfaithful husbands over to. It is not the sin of adultery that makes a man unfaithful. Adultery itself is God's judgment on a man whom God is already angry with (Pr. 22:14).

Hosea says that abortion is also the judgment of God. When God was angry with Israel for her sins, He said that He would remember all her past sins and give her miscarrying wombs and dry breasts (Hos. 9:14). But God's anger with Ephraim extends to the point that He says He will "kill the darlings of their womb." (Hos. 9:16) Abortion is not merely a great sin that will lead to the judgment of God (though that is true enough). Abortion is itself a judgment of God; He is killing our little ones because of our wickedness. He is angry with us and He is causing our sins to be visited on us and on our children.

So what shall we do? Hosea says, "Sow for yourselves righteousness, reap in mercy; break up the fallow ground, for it is time to seek the Lord, till He comes and rains righteousness on you." (10:12) And, "say to Him, 'Take away all iniquity; receive us graciously, for we will offer the sacrifices of our lips... [God says] 'I will heal their backsliding, I will love them freely, for my anger has turned away from him.'" (14:2, 4)


Wednesday, December 02, 2009

Second Sunday of Advent: Is. 40:1-11, Phil. 1:1-11, Lk. 3:1-18

We continue our Advent series this morning looking at our three readings, meditating on what it means that our God is the God who comes to His people.

Isaiah 40:1-11
The prophet begins by declaring God’s word to His people, crying, “comfort, comfort!” God says to “speak to the heart of Jerusalem, and cry out to her that her “armies are full” and that her “iniquity is satisfied,” and she has taken from the hand of Yahweh double for all her sins (40:1-2). This comfort is bound up in the fact that a new Exodus is coming. The voice issues a command to turn to the “way of Yahweh” and to make straight a “highway for our God” (40:3, cf. Is. 11:16). The “way” goes back to the first sin after which God guarded the “way” to the tree of life (Gen. 3:24), and the story continues in the Exodus where God led Israel in the “way” out of Egypt arrayed for battle (Ex. 13:17-18). Like the original Exodus, Isaiah foretells great upheaval: the topography of the world is going to dramatically change (40:4-5). And in the context of the Exodus we should not miss the fact that the “topography” is primarily people. The “voice” says to cry out that all flesh is grass, it fades and withers, and only the word of God stands forever (40:6-8). This reminds us of the “voice” that thundered at Sinai and how the people cowered in fear and asked that they might not hear the voice any more. But that word is a good word, good news that God Himself will come and rule in righteousness and truth (40:9-11).

Luke 3:1-18
Luke says that John fulfilled Isaiah’s prophecy when he began preaching a baptism of repentance at the Jordan River. Notice the seven rulers listed in the opening verses of this passage: From Caesar to the high priests (3:1-2). But it is not to any of those seven that the “word of God” comes. The word of God comes to John the son of Zacharias in the wilderness (3:2). John is the beginning of the new week, the new creation, a new conquest of the world. He is like Moses and the seven powers are set up as various sorts of Pharaohs. John is also like Moses on the far side of the Jordan promising that Joshua is coming to lead them across the Jordan into the new Canaan. John may appear to be a nobody, but the Word he has received is designed to seriously mess with the landscape (3:4-6). John calls his followers the “children of snakes” and calls them to bear fruit worthy of repentance (3:7). His baptism is also a baptism of “repentance” (3:3). Given the Exodus imagery, John is calling the multitudes to embrace the calling to be the second generation in the wilderness that went in to possess the land. The baptism for repentance is a crossing of the Jordan into Canaan. And if they are baptized, they must take the land though bearing the fruit of repentance which is justice and mercy (3:10-14). This is why they must wait for the Christ who will lead them into the land in the power of the Spirit (3:15-17, cf. Josh 3). This is the good news that Isaiah foretold.

Philippians 1:1-11
Paul and Timothy identify themselves as “slaves of King Jesus” and address the “holy ones” in Philippi with the grace and peace of God (1:1-2). They rejoice in the fellowship they share in the “good news” from the “first day,” knowing that God will complete the good work in them that He has begun. Paul may have several thoughts in mind as He writes, including the beginning of the gospel in John’s ministry as the “first day” of the new creation, the new good work that God has begun in the world and in us (1:3-6). In that sense, “the day of Jesus Christ” may refer to the coming judgment in 70 AD, and it may also look forward to the final seventh day, the final Sabbath. Paul emphasizes that fellowship by describing how the Philippians are “partakers of grace” with him in defense and confirmation of the good news (1:7). And Paul’s prayer is for this to increase and abound, that their love and knowledge may overflow with the fruits of righteousness (1:9-11).

Conclusions and Applications
One of the great messages of Advent is “repent!” And the challenge is getting this command right. God calls all men everywhere to repent (Acts 17:30), and this still applies, whether you are an unbeliever, a new believer, or an old believer. The command is to repent because the conquest is not yet finished. And the lessons of Joshua continue to be lessons for us. That second generation was faithful in beginning the conquest, but they grew weary and relaxed as time went on. Their great failure to drive out the enemies from the land left their children to pick up the pieces (e.g. Judges). Repentance is the call to continue the work of the new creation by the Spirit, turning the old crooked world into the new heavens and new earth, and this conquest comes through the fruits of justice and mercy and love. And God gently leads us in this way by speaking comfort and grace and peace to us in Jesus, assuring us that He will complete the good work He has begun in us.


These Stones

John the Forerunner famously says that his listeners cannot claim their Abrahamic lineage as protection against judgment. John says, "... and do not begin to say to yourselves, 'We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones." (Lk. 3:8)

What are "these stones" that Jesus is referring to?

Frequently I believe it is assumed that "these stones" is just a generic reference to the power of God. He can make sons of Abraham out of trees, rocks, geese, whatever. Don't be so arrogant, O Israel.

But remember where John is. John is at the Jordan. And all the indicators are that John is inviting his listeners to join him in a new conquest, to cross the Jordan in baptism and join the new Joshua (Jesus) in His conquest of the land.

That being so, is it possible that "these stones" are the very stones that Joshua had the people set up on the shore of the Jordan River centuries before? Or even if John isn't pointing at a literal pile of stones, could he be referring to "those stones"?

If that is the case, John's point could still be partially concerned with the arrogance of Israel and God's power, but it makes it more pointed referring to the previous Jordan crossing and conquest.

First, it's a reference to the fact that God has performed this sort of thing before. Refusal to follow the example of that second generation of Israel across the Jordan means that they are really more like the first generation in the wilderness, whose bodies were scattered in the desert.

Second, "those stones" clearly represented Israel. There were twelve of them for the twelve tribes, and therefore, perhaps the "power of God" is not so much that God can turn anything into sons but rather specifically resurrection power. God is able to raise the dead; He is able to even raise that ancient and faithful generation of Israel from the dead. If God needs an Israel with enough faith to take this Canaan, He can raise "these stones" from dead.


Monday, November 30, 2009

Gospel Flesh = Evangelist

One more thought on the connection between "gospel" and "flesh":

Most of the uses of the verb BASAR, meaning to share news, give a report, etc. include actual messengers. People bring the news, they declare the report. These messengers might just as easily be called evangelists, bringers-of-the-news.

This helps explain the connection: the "news" is incarnated in the person of the messenger. The messenger, the one who declares the message is the "flesh" of the original event. The event, the verdict, the fact that is being shared in a particular situation comes in the "flesh" of the evangelist, the one who brings the good news.

Jesus is the flesh of God, the incarnation of the original event, verdict, fact. Jesus is the original evangelist. What is that fact, that event, that verdict He comes to declare? That God IS, that the Father, Son, and Spirit are and ever will be. And yet this announcement itself becomes a further event/announcement. For now this God who is and ever will be is here with us and for us and for the world.

We are evangelists of the original evangel.


Gospel Flesh

In Isaiah 40, the voice is told to cry out that "all flesh is grass" and fades like flowers of the field. Only the word of God stands forever (40:6-8).

The word for "flesh" is the word BASAR.

The following verse famously addresses the mountains of Jerusalem and and the cities of Judah calling upon them to spread the good news: "O Zion, you who bring good tidings, get up to the mountain; O Jerusalem, you who bring good tidings, lift up your voice with strength..." (40:9) And we should note that "bring good news" could just as easily be translated "preach the gospel."

What's striking is that the verb for "bring good tidings" has the exact same consonants as the word "flesh." It's BASAR. The word for "preach the gospel" has a near relative (that's spelled the same) that means "flesh."

In other words, the Hebrew already seems to have the incarnation rumbling around in its bones when it describes "bringing good news." Jesus is the good news of God, the gospel of God, in the flesh.

Jesus is the flesh that is grass that does not fade. He is the Word of God that stands forever.


Our Signs in the Heavens

When the Lord comes, He comes to judge, He comes to unmake old worlds and comes to remake them into something new. He comes to break up fallow ground and make it fruitful. He comes to break the sea in two and bring His people through in safety and drown His enemies in the same waves. He comes to break Adam open and remake Him with a wife in marriage. The Lord comes to break families apart, even parents, brothers, relatives and friends, and He comes to break apart the old world in order to make a new one. He shakes the heavens so that those things which may be shaken, are shaken and fall, so that He might establish that which cannot be shaken more and more. And so here we are enacting the Advent of the Lord, here at this meal. We come, we take, we break, and then we eat and rejoice together as a new loaf, a new body, a new family. The sacraments are called “signs,” and in the gospel text for today Jesus tells His disciples that they will see signs that prove that one world is coming to an end and a new one is being established. This meal is an ongoing sign of that very fact. Here we display the sign that our God rules over the world, and He comes and judges, He comes and shakes the nations, shakes our families, shakes our lives, and when we see this sign, like the signs in the sun and the moon and the stars, then we, like the first disciples ought to look up and lift up our heads, because our redemption draws near. If God has come for us in Jesus, then we can have no doubt that He continues to come for us, He comes to break us open by His Word and Spirit and to shake us and remake us in His image and glory. So come, come and be broken, come and be shaken, come and be healed, come and rejoice. Your redemption is near.


Real Penitence Real People

Today is the first Sunday in Advent and this season has historically been understood and celebrated as a season of preparation and penitence. And it might seem odd to us as we begin celebrating this season of penitence to start having parties and singing carols and putting up decorations. Isn’t penitence all about sitting quietly, morosely meditating in the dark, all alone? Of course there may always be times for quiet and thoughtful reflection, but one of the most powerful ways the Spirit plows the fields of our lives is through people, through children, through spouses, through parents, through siblings, through other friends and family and even strangers. And so I can’t think of a much better way to celebrate a penitential season than by having numerous occasions with all kinds of people in the same room. Going home for the holidays? Perfect. Going to see Great Aunt so and so for Christmas? Excellent. Having the whats-their-names over for dinner? These are all great opportunities to see the Spirit do His thing. And what’s His thing? Well, how will you respond when the dinner guests are late? Or they don’t like your food? Or they’re kind of cranky about celebrating Christmas? You know it was a pagan holiday, right? What about when the kids run through your freshly picked up living room and leave it in shambles right before the Advent party? What about when Uncle So-and-so launches into a speech on the evils and dangers of Peter Leithart and Douglas Wilson? People are ready made chances to see sin and opportunities to fight your own dragons. When does sin rear its ugly head in your life? When you’re tired, when you’re stressed, when you’ve spent too much money? When you’re annoyed at the commercialism of our culture, when the canned Christmas musack won’t stop? When the lines and crowds are milling around you? Use Advent as an opportunity to see your sins and confess them, to see your pride when you are slighted and confess it, to see your greed and envy and confess it, to see your lack of self control and contentment and confess it. Sinful people can always come up with a tidy penitence. We like the idea of confessing sin in the abstract, but we frequently hate actually doing it. Because it means saying out loud that you were wrong, that you sinned, and asking God and whomever you’ve wronged to forgive you. So plan the parties, decorate and sing and remember to confess your sins so that your joy may be full.


Friday, November 20, 2009

Is Sarah Human?

With the advent of Sarah Palin’s new book Going Rogue and the spotlight turned on our Alaskan hockey mom again, a few thoughts:

First, I’m not a Republican and I’m not a Democrat. While I’d certainly line up with the prolife stance of some Republicans, I’m increasingly convinced that most of them are only selectively prolife. Very few if any of our representatives are Biblically prolife, very few are interested in defending life according to the standards of Scripture. Many are romantically prolife; they are opposed to abortion because babies are cute. But bomb the hell out of Afghanistan and Vietnam and who’s to say? Muslim school kids aren’t as cute as American babies.

Second, I just can’t get that worked up about Barack Obama. Sorry. Some of my most respected friends and family are worked up, but this all feels like normal to me. Normal and awful, sure, but normal. We’ve been in a downward spiral, and Obama is just par for the course it seems to me. And there’s at least a great deal of momentum built into the system: you know, defense contracts and money to be made in foreign oil. And there’s a lot of mixed motivations, good and bad and well, here we are. I don’t trust Obama, but I didn’t trust any of his predecessors either. So what’s new? Printing and spending gazillions of dollars we don’t have? We’ve been doing that for a while. Socialized medicine? We already had that with lots of government regulations, Medicare, Medicaid, etc. Torturing suspected terrorists? Already had that too. Killing babies? Check.

Third, and what’s interesting to me, is that some of this seems to fall along generational lines. I remember talking to several men in their 50s and 60s in the summer before the last election, and when I told them I thought Obama was sure to be elected, they completely disagreed. They didn’t think Obama had a chance. But I couldn’t see how he couldn’t be elected. I didn’t think McCain had a chance. How’s an old white man going to beat a sexy black man? And I honestly think Obama was elected primarily for his smooth words and good looks. And he’s got credentials that make him a darling of big money liberals. That helps too.

Last, and to the point, I’m not yet convinced that Sarah Palin is the run of the mill GOP candidate. She still intrigues me for basically two reasons. First, I still can’t figure out why the liberals are so worked up about her. If she’s such the country bumpkin, why not just ignore her and let her go quietly into that good night? Why the shrill rhetoric from the left and for that matter, why so much crap from her own party? It sounds like she talks the party line on foreign policy and economics which is very annoying, but I wonder why she’s such a threat. And this leads to the second thing that intrigues me about Sarah, it’s the long list of complaints that so many conservatives have about her. She’s an outsider, she’s inexperienced, she’s ignorant, she’s got all kinds of naiveté. She’s quaint, she’s country, she goofs up in interviews, she has a funny accent, etc. She’s completely unvetted for the political scene, and that’s what’s intriguing. She’s cute, but she’s not slick. All the other politicians got neutered in law school. They got cloned into slight variations of one another, talking heads with talking points. They got their union cards, and it doesn’t really matter which party they are in. It’s like there are two baseball teams and they just counted off by one’s and two’s and now they have their team assignments.

But Sarah obviously didn’t get a union card. She doesn’t know the secret handshakes, and stares like a deer in the headlights sometimes because she doesn’t know the game. And time will only tell whether she doesn’t know the game because she really is just a newbie and she’ll settle into business as usual with the rest of the clowns in DC. But maybe, just maybe, all these liabilities are proof that at some level, she refuses to play the game. And that’s huge. If she were elected she’d make bad decisions, she’d say silly things, and we might laugh at some of the ways she'd run things. But it would be legit. It would be a human in office and not a machine. It would be a person for a change. And I could go for that.


Monday, November 16, 2009

The Politics of Omnipresence

Bucer outlines the similarities and differences between the Kingdom of Heaven and the kingdoms of this world. He says that one significant difference is that while kings of this world must have "representatives, vice-regents, and other authorities, and also have in their power men outstanding in prudence and wisdom, whose counsel they may use in their royal administration," our King on the other hand, "is according to His promise, with us everywhere and every day," and "He himself sees, attends to, and accomplishes whatever pertains to the salvation of his own."

Bucer immediately recognizes that Christ does have ministers and a number of specific offices which are established for "his work of salvation," but he says this is quite different than representatives in the ordinary, civil realm. Those representatives act with some degree of autonomy and must make decisions independent of their sovereign and prove their worth through their diligence, industry, and judgment. The work of Christ's ministers on the other hand "is vain unless he himself gives the growth to their planting and watering... For they cannot even think that they of themselves contribute anything to the administration of this Kingdom..." (De Regno Christi, 179-180)


Martin Bucer to Obama

"It would seem fitting to write for Your Majesty a little about the fuller acceptance and reestablishment of the Kingdom of Christ in your realm. Thus it may be better understood how salutary and necessary it is both for Your Majesty and all classes of men in his realm, thoughtfully, consistently, carefully, and tenaciously to work toward this goal, that Christ's Kingdom may as fully as possible be accepted and hold sway over us." (Bucer, De Regno Christi, 175-176)


No More Wrath to Pour

In the sermon text, we read the words of Jesus’ prayer to the Father, “let this cup pass from Me; nevertheless not as I will but as You will,” and then the second time, “if this cup cannot pass away from me unless I drink it, your will be done…” Matthew says that Jesus went away and prayed again, a third time, saying the same words. His prayer to the Father concerns the cup of God’s wrath and judgment against sin. Notice though, that there is a slight but significant progression in Jesus’ prayer. He begins by explicitly asking for the cup to be taken away from Him, allowing for God’s will to be done. But secondly He prays that God’s will would be done even if it means taking the cup away after He has drunk it. Jesus prays that the cup would be taken away either by God removing it all together or by taking it away after Jesus has tasted it. We know that it is the will of the Father for this latter scenario to come to pass. The cup of God’s wrath and judgment is taken away after Jesus drinks that cup on the cross. He drinks the cup of wrath, and the wrath and judgment of God is absorbed by Jesus in His sufferings. The resurrection is the proof, the event of the cup of judgment being removed. This is why for all those who are in Christ, this cup is not a cup of judgment, but the cup of blessing, the cup of forgiveness, the wine of joy and gladness in the blood of Christ. This means that there is now no condemnation for those who are in Christ Jesus. God does not pour out his wrath against sin on us who are in Christ. He does not pour out His wrath on us because there is no more wrath to pour. The cup of wrath is empty; Jesus drank it all for us. But then what of our hardships and sufferings? We know that God does discipline us as a faithful Father His children. And that means that this cup has been refilled. What was the cup of wrath and judgment for sin was emptied in the cross – Jesus drank it, and then Jesus bled, and His blood has become the wine of a wedding feast, a cup of joy and blessing.


Making a Big Deal About the Goodness of God

We are drawing near to the end of Trinity Season in the Church calendar. Two weeks from today is the First Sunday in Advent, the four weeks leading up to Christmas. Advent is the beginning and the end of the Church Year. It is the end in so far as it commemorates the final coming of the Lord Jesus in judgment at the end of the world, the culmination of all things. And it is the beginning in so far as we look back and remember all the advents of God in history, culminating in the Incarnation. And as we look forward to this season, I want to exhort you to two things: First, on the practical side, you should start preparing now for Advent and Christmas and the coming celebration of the life of Christ. But your preparation should not be based on the commercials and advertisements and catalogues that are beginning to fill your mailboxes. Of course, we want to be a people full of generosity and gift giving is certainly part of that, but begin planning for it. This means planning with regard to your budget, planning to be generous, planning to share with others. This means planning your calendar: how will you celebrate Advent with your family? What about Christmas? How about Epiphany? How will you remember together and with friends and neighbors? Remember that the calendar is really just an excuse to say thank you; the calendar is a way of organizing your thankfulness to God and we express that gratitude by sharing it with our children, with our neighbors, and coworkers. The last point is that we want to do all of this in light of the end. Advent remembers all the ways God has come, and looks forward in faith to all the ways He will continue to come, culminating in His second coming, the Final Advent when the Lord comes to judge the living and the dead. And this means that we want to celebrate, give thanks, and rejoice in light of eternity, in light of the Final Advent. We want to celebrate now as those who are ready for the return of the Master. Of course Jesus may not return for another fifty thousand years, but remembering the end of the story is one of the best ways to be faithful in the middle of it. And the point is just be thankful and rejoice in the Lord, don’t put on a show, don’t envy your neighbors, don’t pat yourself on the back for doing more than the guy down at that other church. Just be thankful, and use every chance you get to make a big deal about the goodness of God.


Friday, November 13, 2009

The Life Span of a City

Just a got a copy of Douglas Wilson's new book: Five Cities that Ruled the World (Thanks, Doug!).

He writes in the introduction: Cities, like the men and women who live in them, have life spans, and that life span is approximately 250 years. John Glubb pointed to this seemingly obvious truth, but one that is still routinely missed: "Any regime which attains great wealth and power seems with remarkable regularity to decay and fall apart in some ten generations." (Introduction, xviii)


Wednesday, November 11, 2009

On the Brink of Incarnation

From The Forbidden Image by Alain Besancon, speaking of differences between Judaism and Islam:

"Judaism always seems on the brink of Incarnation. That is why the Jewish people need the commandments from their God, to resist the temptation to make an image of him or to imagine him. In Islam, the image becomes inconceivable because of the metaphysical notion of God. As soon as proof of submission (Islam) to that God is given, the association (shirk) between God and any external notion of his essence, any person (as among Christians), and a fortiori any matter, is perceived with horror as an attack on unity, as a return to polytheism." (78)


Solomonic Sex

This is a shout out to Tim Challies' recent string of blog posts on lust, pornography, and the marriage bed.

In particular, I'd draw your attention to his wife, Aileen Challies' guest posts over the last few days: Part I, Part II, and Part III. These are addressed to women, but these could serve as good conversation starters for you and your wife (or you and your husband).

He's also compiled his previous blog posts on lust and pornography into two pdf forms, one for single men (here) and one for married men (here). Good basic summaries of the problems, the Scriptural teaching, and suggestions for facing these dragons down.

Of course more could always be said about this area, but we, Christians, just need to be talking about all of this far more than we do. And by this, I mean both the pitfalls and areas of sin and temptation and so forth, but also calling one another to faithfulness in the marriage bed. And of course there are tacky ways to do this, but there is at least one book of the Bible dedicated to celebrating sexual love. And that means we have a duty to cultivate that kind of wisdom, that kind of culture that delights in the freedom of Solomonic sex.

Last note: isn't it wonderful that the only book dedicated to the topic of sexual love was written by a man who was a spectacular failure in this area? The same Solomon who celebrates the God given gift of sexuality in the Song of Songs had all kinds of sexual sin to deal with as well. A man as prolific as Solomon doesn't come away from hundreds of wives and concubines without serious sin, and yet God in his wisdom, put Solomon's name on that portion of Scripture. And rather than casting aspersions on the trustworthiness of Song of Songs, what this ought to prove to us is the great mercy and grace of God. The God who superimposes His Words in the words of fallen creatures, inspiring all Scripture, is the same God who still superimposes His blessings on the lives of fallen creatures who turn to Him.

Most Christians have struggled with various levels of sexual sin whether it was before coming to Christ or after, whether many years ago or with ongoing challenges, but the grace of God is not powerless to heal all of this. If a Solomon can become a model of Christian sexuality, then every Christian marriage has that same hope.


Monday, November 09, 2009

You are Forgiven

In the sermon text today, we have Matthew's record of the institution of the Lord’s Supper, the familiar words that we recall and recite week after week as we seek to be faithful disciples, imitate Jesus our Master. But we should notice that this meal is situation smack dap in the middle of betrayers and deniers. On side of the celebration we have disciples who are indignant that costly perfume has been wasted on Jesus and Judas who is the extreme form of this indignation striking a deal with the authorities to betray Jesus. And there is enough static in the air apparently for there to be great uncertainty about whom Jesus is speaking when says that one will betray Him. Apparently many of the disciples were plausible suspects. Following the celebration of the meal, Jesus plainly says that all of them will stumble. In varying degrees they will all betray Jesus, they will all deny Jesus, they are all Judas’s. And there Jesus is sharing his body broken with his betrayers, sharing the blood of the new covenant with those who will stumble, those who will deny Him. And this original context has held true down through the centuries. Sometimes we may think that if we have struggled with particular sins throughout the week, perhaps we are not worthy, perhaps we ought not to partake. But Jesus knows He is surrounded by betrayers and deniers, and He invites them and shares the meal with them. And He still does, and that is what the grace of this sacrament is all about. The grace of this sacrament is forgiveness enacted. I’ve snapped my children this week; I’ve lusted. I’ve had angry outbursts, I’ve lied, I’ve allowed bitterness and regret to fill my soul. And Jesus says to you, Take eat; this is my body. This is My blood fo the new covenant which is shed for many for the remission of sins. Here Jesus invites sinners to eat and drink with Him. Here He enacts your forgiveness. As surely as there is bread in your mouth and wine on your tongue, you are forgiven. So come, eat, drink, and believe.


Baptism as Revolution

“" Awake, O sword, against My Shepherd, Against the Man who is My Companion," Says the LORD of hosts. " Strike the Shepherd, And the sheep will be scattered; Then I will turn My hand against the little ones. And it shall come to pass in all the land," Says the LORD, "That two-thirds in it shall be cut off and die, But one- third shall be left in it: I will bring the one-third through the fire, Will refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them. I will say, 'This is My people'; And each one will say, 'The LORD is my God.’” (Zech. 13:7-9)

Here Zechariah is in the middle of declaring that God is planning to bring a great crisis, a great revolution upon Israel which will have a number of results. At the center of the crisis is God Himself acting and being acted upon. He says that He will judge the nations in this revolution, and at the same time, they will look upon Him whom they have pierced and mourn. He says he will cut off all the idols from the land, and that He will cause a great fire to burn that devours the wicked and refines the gold. Then the subject shifts from the first person who is pierced to a third person referent: “Awake O Sword against my Shepherd, against the Man who is my companion, ‘ says the Lord of hosts. “Strike the Shepherd and the sheep will be scattered…” And Matthew says that this Shepherd is Jesus. So the crisis, the revolution has a narrow and wide focus. There is a center to the crisis which focuses on this One who is pierced, who is struck, but more broadly you have the images of nations being destroyed, idols being cast down, enemies devoured in fire, and a remnant saved through the fire and refined as gold. And the gospels insist that this great Revolution that Zechariah prophesied occurred in the death, burial, and resurrection of Jesus. The death and resurrection of Jesus was the great Crisis centered on a Man who was pierced and struck, but this crisis has global implications, the casting down of nations and idols, the devouring of God’s enemies in fires of judgment, and the salvation of many through the refining fires.

The New Testament repeatedly tells us that baptism is the death and resurrection of Jesus applied to people. In baptism we are buried with Jesus and raised to newness of life. In baptism, we are crucified with Jesus and reborn to resurrection life. This means that baptism is the continuation of the great Revolution. It is itself part of the ongoing wide lens view of that original act. Jesus died and rose again 2000 years ago, and we’re still feeling the aftershocks. It’s still echoing throughout the world. But we can also view each individual baptism itself as the Great Revolution begun again. In baptism, God Himself comes to an individual, and promises to be their God, to forgive their sins, and makes that individual His child, His companion. The old man is crucified with Christ, and a new man is put on through faith in Christ. This child is no long a child born of Adam, no longer an individual outside the household of faith, but now a child and an heir of the promises of the covenant, a recipient of grace. That’s the Revolution in miniature. But if that’s the narrow view, there is also the global and wide view. Every baptism declares and some way joins in the judgment and destruction of nations, the fires of destruction for the wicked, idols being torn down, and the salvation and purification of God’s people. Every baptism is another instance of this Great Revolution, this Great Crisis. And we must believe that this simple act of a little water sprinkled on a baby is weakness and foolishness to the world, but it is the wisdom and power of God to cast down the wicked and the proud, to raise up the humble and the meek.

In this way, the gospel Revolution, the Great Gospel Crisis which began in the death and resurrection of Jesus was like the first boulder setting off an enormous landslide. Every echo multiplies exponentially its effects and after effects. And here we are 2000 years later amidst the great roar, the great thundering roll of God’s grace growing and filling the earth. When the Shepherd was struck, He began a great landslide in which His grace struck others and they have struck others and still others. We are the great revolution, the great crisis, and baptism is our entry into the Storm, into that Great Revolution, and here God promises to bestow on His people His Spirit, His refining fire. And here God speaks and says, “This is My people,” and we respond and say, "The Lord is my God."

So Peter and Claire, as you raise up young Peter, as He grows up, teach Him about the Great Revolution. Remind Him that when He was baptized He was struck by the Shepherd who was struck. And He must embrace the calling to carry on this Revolution, repenting of sin, welcoming the refining fires of the Spirit in His life, and working to extend the justice and mercy of our God to the ends of the earth. Remind Him that here God claimed Him as a member of His people, and teach him to respond in faith saying, The Lord is my God.


You are Family

We are a family here at Trinity Reformed Church. We are a family bound together by the blood of Jesus. We are family, and so we meet together regularly, we fellowship in one another’s homes, we rejoice together, we mourn together, we gather here for our weekly all-family dinner, we embrace one another, we kiss one another, and share with one another. We are family. And for Christians this family is tighter and more fundamental than our last names. “Christian” is the more fundamental identity than nationality, ethnicity, culture, or family ties. And this means that we watch out for one another like family. When a member of this family stumbles we do not just watch and let it happen. We do not ignore it politely and hope it goes away. When one of our brothers or sisters falls, we go after them in love. We seek the straying sheep, and we rejoice when they are restored, just like you would rejoice if one of your children went missing and was found safe and alive. Sometimes this occurs in small situations: when a father corrects and disciplines his child in love, he is calling a younger brother or sister to faithfulness in Jesus and going after that little lamb in love. Or maybe an elder or pastor calls up a family and asks how they’re doing and asks about areas that perhaps need attention. And sometimes this can happen on a bigger scale over the course of months or years or even decades. We pray for individuals most weeks during the prayers of the people, individuals who have left the faith or have been excommunicated or are straying in various ways. We pray for them that God would restore them to the family. There are empty places at the table, and we mourn their loss and pray that the God of the resurrection would restore them to us. But this is the point: we are family and we are family not merely in name, but in fact. We have all taken vows to this particular family in Christ. We have relatives in this family all over the world and in many congregations across the Palouse. But here are our people; here is our family. So let us love one another not merely in word or in tongue but in deed and in truth.


The Vine Son

In Psalm 80, Israel is described as the vine that Yahweh brought out of Egypt. The vine grows and extends branches, and then in judgment she is broken down. The psalmist laments the judgment and prays that God would remember the vineyard which He has planted, and the "son" which He had made strong (80:15). The vine has been burned and cut down, but the psalmist prays that God's right hand would be upon the "man of your right hand," upon the "son of Adam" which He has strengthened for Himself.

This "son" title for Israel goes back to the commissioning of Moses at the burning bush where Yahweh calls Israel His "firstborn son." (Ex. 4:22)


Saturday, November 07, 2009

Proverbs 28:1-5

28:1: The wicked flee when no one pursues, But the righteous are bold as a lion.

This proverb is structured chiastically with “wicked” and “righteous” in the center:

When no one pursues
Like a lion
Is Bold

This structure is designed to make the contrast explicit at every point. In every way, they are different.

The point seems to be that all the difference is really in the moral qualities. Righteousness results in boldness and wickedness results in cowardice. It also suggests that the righteous are pursuers while the wicked are the pursued. The righteous are likened to a lion, a beast that hunts for prey. But the Proverb says that the wicked run away even when no one is pursuing. The proverb suggests that the righteous will be perceived as a threat by the wicked and the wicked will act in fear even when there is no danger. The proverb says that the righteousness of the righteous is really boldness, but the wicked see only a predator, a fierce lion on the loose. There is also an implicit comparison of fear. The righteous fear the Lord and are therefore bold, but because the wicked do not fear the Lord they are fearful. Fearing God means we have no fear of man. Conversely refusing to fear the Lord is a guarantee that we will fear men. Waltke also points out that there is good objective reason for this fear and lack of fear. The promises of God surround the righteous, but only warnings of punishment and disaster surround the wicked. In one sense their fear is unfounded (“no one pursues”), but on a deeper level it is actually very well founded. Living antagonistically with the King/Lion who rules the world is never safe.

28:2: Because of the transgression of a land, many are its princes; but by a man of understanding and knowledge right will be prolonged.

The parallels here are as follows:

In the transgression of the land
Many are its princes
In a man [ADAM] of understanding and knowledge
The right will long continue

The parallel sets up a contrast between “transgression” and an “Adam.” With the contrast in mind, we might think of “transgression of the land” as something like Adam’s first sin. The contrast is even stronger when we note that this Adam has understanding and knowledge which is what the original sin focused on, the tree of knowledge and the question of whether it would make one wise and give understanding. There is also the parallel between the “land” and “ADAM(AH).” A man is a sort of ground which can have produce, fruit grows out of it. A land full of transgression grows and multiplies princes. The implication is that princes are a sort of weed, a curse on the sins of the land. On the other hand where the soil is mixed with understanding and knowledge, right is maintained.

The political statement seems to be that where a people is unlawful, laws and law enforcers multiply, but where wisdom and prudence characterize a people, righteousness is maintained. Given the implied contrast, we assume that this righteousness is without many rulers. People know what is right and they do it without having to be forced or without enforcing what is right, i.e. its princes are few and do their jobs well. It may also be implied that the multiplication of princes is a futile attempt at dealing with transgressions. Many princes is not the same thing as righteousness being maintained, but in the implication is that princes were not doing their jobs well and so the burden of the transgressions can justly rest on weak rulers as well. The proverb says that only understanding and knowledge can produce sustainable justice. Remembering that Proverbs is written to a prince or perhaps multiple princes makes this a pointed warning to the original audience.

28:3: A poor man who oppresses the poor is like a driving rain which leaves no food.

The obvious point seems to be that rain ought to be a source of nourishment for crops. A poor man ought to understand the plight of a fellow poor person. The word for man often has connotations of strength. So this is a weak-strong-guy which is an oxymoron. And this weak-strong-guy is oppressing the poor apparently with his strength. The weak-strong-guy is probably a leader who has had some misfortune befall him. He’s had a bad year; there’s a recession, etc. And he grasps at what the poor-diligent have produced. This weak-strong-guy (leader) parallels that “driving” rain, the rain that is meant for nourishment has become a source of ruin. Literally the “driving” rain is a “prostrate” rain, a rain that lies down (Jer. 46:15). This highlights the oppression as a sort of laziness. Perhaps it also suggests a foolish impatience: ie. If I dump a lot of water on my plant right now, maybe it will grow faster. But overwatering is a good way to kill crops too. The final thought is: “there is no bread.” And this is ambiguous enough to cover a specific instance of oppression as well as broader national policies in any given land. There is a way of pouring resources into a land that is actually a form of oppress and results in less food for everyone.

28:4 Those who forsake the law praise the wicked, but such as keep the law contend with them.

This proverb is about antithesis. It describes those who have the law (Torah) and then abandon it and thereby align themselves with the wicked. And it describes those who guard the law (Torah) and thereby fight against the wicked. We are either for God and for His people or we are against the Lord and against His people.

Lawlessness is itself a compliment to the wicked. It praises them. It is also compliment because it is imitation. It also praises the wicked as an encouragement to be wicked, setting the apostate up as an proof of their pseudo-wisdom.

Conversely, Torah-keeping is a kind of warfare. This parallels 28:1 somewhat where the righteous are bold like lions and threaten the “wicked.” While in one sense the righteous are not a real threat to the wicked (in the way they think of a threat), in other sense the righteous are always a threat to their way of life. The righteous keep Torah, and that will always create contention and warfare with the wicked.

28:5:Evil men do not understand justice, but those who seek the Lord understand all.

Here the proverbs return to the necessity of having “understanding.” An Adam of understanding prolongs justice (28:2), but here evil guarantees the lack of understanding. And specifically, it is no understanding of judgment. And the contrast is radical: those who are seeking YHWH understand everything. The comparison may also be in the “seeking.” Evil from earlier in Proverbs are looking for evil to do, plotting to do wickedly. The only other option is to plot righteousness, seeking Yahweh. And the promise is that in the seeking, understanding will come. But we do not understand in order to seek; we seek in order to understand.


Thursday, November 05, 2009

Last Ellul

Just finished Ellul's The Subversion of Christianity. Some concluding thoughts:

In some ways, Ellul improved as he went along. But this "improvement" was also mixed with various levels of ambiguity, saying things that seemed contradictory to earlier statements. But this is not so surprising given the fact that he had already stated that "everything in revelation is formulated in antithetical fashion... It unites two contrary truths that are truth only as they come together... We never find a single logically connected truth followed by another truth deduced from it. There is no logic in the biblical revelation. There is no 'either-or,' only 'both-and.'" (43-44) And this is not necessarily wrong, but it might be and we ought to keep up our ninja alertness.

So on to the final chapters:

First, in the chapter on "Nihilism and Christianity," Ellul makes a lot of good sense. He lays the debt of modern nihilism squarely at the feet of the Church. In so far as the Church has successfully proclaimed the gospel, the Lordship of Christ, and the emptiness of the gods, it has successfully neutered all paganism of meaning. The success of the gospel is measured by the emptiness of the alternatives. The alternatives are increasingly ridiculous and shallow. "It is either God's absoluteness or nothing" (140). On the flip side, Ellul insists that the need to turn to "nothing" away from the gospel and the "absoluteness of God" is also provided by the failure of the Church. "Christian convictions have prepared the ground for terrorist outrages" (144). As the Church has colluded with various strands of unbelief, we have offered a myriad of false gospels, false freedoms. We have done this through pretending that the gospel is mostly synonymous with various political movements and philosophies, whether with workers unions and socialism or Marxist materialism or capitalism and conservatism. When these collusions fail which they must necessarily do, usually with the Church's stance co-opted and vetted for public consumption, the world turns to alternatives. If that's the gospel, they want nothing to do with it. I met these similar sentiments first in David Bently Hart's outstanding article "Christ or Nothing" originally published in First Things, I think.

Ellul's chapter "The Heart of the Problem" is more of a mix. He says that the Christian faith "does not change the structure or the functioning of the state or politics" (158). And as I've noted previously, there's an underlying eschatology at work here which begins to emerge more explicitly toward the last few chapters. And there is a static nature/grace duality riding the wake of many of these assertions. I have no problem with some ways of describing a nature/grace duality, but I think the most important question has to do with time and eschatology. A static duality, a permanent, changeless dualism is at odds with the doctrine of Creation and the doctrines of the Atonement, and that means it's bad.

In defense of the changeless duality, Ellul cites the hypostatic union of the natures of Christ which is an excellent thing to do. Three cheers for the hypostatic union. But Ellul gets this plain wrong. He rightly insists that Jesus had a normally functioning human body and that the incarnation did not alter the normal circulation and digestion of His human body. Sure. But the incarnation is not static. It does not end in the womb of Mary or even on the cross of Golgotha. The incarnation even has an eschatology. The glorified flesh of the Lord Jesus is the glorification of His true human nature. Even the life of Christ had different phases leading up to the resurrection and exaltation. His incarnation played different roles throughout His life, going from one kind of presence in the world in His childhood and young manhood, taking on a particular role in His ministry of healing and teaching, finally exalted in the crucifixion and then resurrection, etc.

Ironically, all of this business of the changelessness of society and state, etc., all comes in the context of wanting to insist that the Church must change, that institutional forms and solidification are the death knells of the faith. "Salvation is not a finished thing. I never hold it. I never own it. It is not an acquired situation. I may lose it (Paul himself tells us so). Nothing is ever finished with God. I am never installed." (162) And Ellul pushes these statements I think with the cross in mind. "Renounce everything in order to be everything. Trust in no human means, for God will provide (we cannot say where, when, or how). Have confidence in his Word and not in a rational program." (172) And that's fine, but how can we not allow this freedom, this renunciation to penetrate society and philosophy and politics?

This flows into "Dominions and Powers" where eschatology is again coming to the fore. He rightly challenges preterist readings of Revelation and Matthew 24 that seal up those passages as though their A.D. 70 fulfillments exhaust their usefulness and applicability. This is good and right and a real temptation for postmillennialists like myself. But here, Ellul over-corrects and undermines his basic point. Rather than using those eschatological passages as types which may be carefully applied and projected into our times as patterns that God frequently follows, Ellul projects the doom and judgment on Jerusalem as apparently a semi-permanent reality for all time. He says: "Seduction by many saviors of all types, the growth of wars, the development of rumors about wars and disasters, increased famines... treachery and injustice springing up everywhere, the loss of love... It is all there. The fabulous growth of the strength of these powers is expressly set forth for us" (188-189). He closes the chapter asking the right question, "Does it mean, then, the defeat of the Holy Spirit?" And while he qualifies his answer a touch, the answer is still "yes."

He says that the Spirit does comfort us in our distress, but "there is never any imperial triumph. No head of state is inspired by the Holy Spirit. No capitalist achieves success by the Holy Spirit. Science and technology do not develop under the guidance of the Holy Spirit. The success of the powers, then, is the direct opposite." (190) While he is willing to grant resurrections in history (a question I asked in an earlier post), he insists that these resurrections can only be seen by faith. They cannot take the form of a success as viewed from man in his natural state.

His final chapter returns to this theme, insisting that for all the failures and compromises of the Church, Jesus and His Spirit are still there in the Church. And "because individual and collective resurrection is assured and promised and certain, then in the course of history, which is the visible, concrete expression of this resurrection, there is this astonishing survival of the church, the perceptible sign of the communion of saints" (198). Ellul knows there must be resurrection in history, but he insists on limits which is in striking contrast to the main thrust of the book, in which he argues for a faith without limits, a faith without morals, a radical freedom open to the whims of the Spirit. Why may we limit the Spirit here? Why is it OK to institute by-laws for the Spirit when it comes to the fruit of the Spirit? Only this much love, Ok? No more. Only this much peace, then stop after that. For all the hype over the Beatitudes, is there no place for the meek actually inheriting the earth? On Ellul's reading the meek must not inherit the earth.

Ellul does seek to close on a more optimistic note, citing several examples of what he sees as hopeful signs in his day, writing in the 1980s. And his point that the Church must not sellout to political parties still needs to be learned by American Christians who continue to follow the Republican Party around like a stray dog, same thing for liberal Christians and the Democratic Party. The Church must speak into the world in its own way, and resist all of the pressures to simply become another political party. The Church is neither of the current parties and not a third party either. And Ellul is absolutely right on this count. And I agree with him that Karl Barth and Dietrich Bonhoeffer were some modern Protestant attempts at bringing the gospel to the political world without compromise. He notes several other traditions doing similar things in their own contexts: Roman Catholics in Poland and Latin America and Baptists in the (then) USSR.

I still think he exudes something of a perfectionist/legalistic/cranky streak, but he goes some way to correcting that in the last chapter.


Canon Press Sale

Canon Press is at it again. Currently, they are running a $1-$5 book sale. Get your stockings stuffed.


Recognizing Images

During his ministry, Jesus expects people to recognize him. But no one has ever seen God before.

Most pictures we recognize because we've seen the original, the model, the person whose image we are seeing.

The word "recognize" implies an act of knowing again, re-knowing.

And Jesus expects people to recognize Him, that He is Yahweh, Israel's God in the flesh.

But this implies that something other than a strict image parallel is at work. The Old Testament prohibited images of Israel's God, and made a point to emphasize that they had not and could not see Him.

Jesus expects Israel to recognize Him not because they have seen Yahweh's form before, but because they know Yahweh in other ways besides face to face. They are expected to have known Yahweh through His words, His actions, His stories.

This implies that there is something more fundamental to images than physical correspondence.


Monday, November 02, 2009

A Memorial for All the Saints

Every week, we celebrate this meal as a memorial. This means that we enact a reminder for God and His people and the world. As often as we celebrate this meal we show forth the death of Christ until He comes. This meal is a proclamation, an enacted prayer, an appeal to God to act in accordance with the death of Jesus, an appeal to His people to remember and believe, and an appeal to the world to come and find rest and salvation. That’s what we mean when we say this meal is a memorial. But there is more: you and I and all of God’s people get taken up into this memorial. The death and resurrection of Jesus is the great down payment in history, the beginning of what God intends to do for the whole world. Everything that flows from the cross is taken up into this memorial, all the faithful martyrs who shed their blood and whose blood cries out for judgment before the throne of God, all the faithful saints who have dedicated their lives to the service of Jesus, all the self sacrificing mothers and fathers, wives and husbands, children and servants, down through the ages. As we partake of this memorial, we are joined to this memorial. Our lives are not accidental or incidental, our works, our faith, our tears, our pain, our longing, our loves and joys and plans are all taken up into this memorial. And it comes before the throne of God, and it cries out, how long O Lord? When will you fulfill your promises, when will you put all of it right, when will you come and establish our work? And so as we eat and drink together we join that nameless woman who anointed Jesus for burial, that nameless woman who is not lost to the ages, who is not forgotten in history, but who like us and all the faithful saints is remembered to God in this the great memorial, the great remembrance. Here we are assured that God will not forget us, and He will not forget us because our lives are hidden in Jesus. All of our hopes, dreams, hurts, joys, all of it is taken up into this great memorial in Jesus. And God promises to remember, and God promises to never forget. And so we celebrate All Saints Day, and we lift up this great memorial. We eat and we drink and we celebrate the God who does not forget any of His saints and promises to remember and raise us all up.