An increase in daylight and a decrease in life’s pace make
summer a good time for reading. In case your summer reading list isn’t
complete, here are a few good books for consideration:
1.
The Chronicles of Narnia, C.S. Lewis
I first read the Narnia series while on summer break
during seminary. Long a fan of Lewis’ writings (many of which have been
foundational to my formation in theology), I had nevertheless avoided his
fiction. After all, what could be gained by reading a children’s book?
Much, in every way. The symbolism of Narnia
has incredible depth that can instruct even the most mature of Christians.
Lewis is masterful in casting biblical themes into new light. Indeed, it's hard to read the story of Aslan without developing a deeper understanding of
Christ.
The Chronicles of Narnia is a relatively easy
(albeit long) read. More importantly, it is immensely enjoyable and edifying.
If I could suggest only one book for summer reading, this would be it.
2.
The Book of Concord
Somewhere I can hear my seminary friends
laughing. The Book of Concord is a compilation of Lutheran writings from the
Reformation of the 1500s, and most of the time no one chooses to read it. (Much
more often it is assigned.) These writings tend to be polemical and theologically
dense. An easy read this is not.
Read it anyway. True doctrine is
life-giving, and The Book of Concord is chock-full of such doctrine. Perhaps
the best sections to read are the Large Catechism (written by Martin Luther,
covering Christian essentials such as the Ten Commandments and the Lord’s
Prayer) and the Formula of Concord (written principally by Martin Chemnitz,
covering a number of important doctrines such as original sin and
predestination).
There are no guarantees The Book of Concord
will be comprehended with ease, but to anyone who would put in the effort and "chew the cud" of doctrinal precision, the benefits are
well-worth it. These writings are a good corrective to the juvenility and shallowness
that pervades much of American Christianity.
3.
The Sermons of Jonathan Edwards: A Reader, Jonathan Edwards
Edwards was a Puritan pastor in
colonial America and perhaps best known for his sermon, “Sinners in the Hands
of an Angry God.” (Less known is that he served briefly as President of
Princeton University.) That sermon is included in this collection, but it is by
no means Edwards’ finest work.
I’ll mention just two of my favorites.
First, “Heaven Is a World of Love” beautifully describes the wonders of God’s
Kingdom, including how one can participate in such wonders even now. It offers
great encouragement to walk in the way of love. Second, “The Pleasantness of
Religion” demonstrates how following the way of Christ Jesus is an enjoyable
endeavor. Sometimes the biggest obstacle to obeying God is that it seems like
it will ruin one’s life, but Edwards shows that it's precisely the
opposite: Not obedience, but sin ruins one’s life. True, wholehearted obedience - that which is born of faith - is “exceedingly pleasant.”
Edwards’ sermons follow the typical Puritan
form of “doctrine” followed by “use” or “application.” This lends his sermons
a clarity that is sometimes missing in modern preaching. It also evidences a
conviction (with which I agree) that doctrine is directly related to life, and
life to doctrine.
This book is a good read for anyone who’d
like to be taught by perhaps America’s most creative and brilliant theologian.
4.
The Pilgrim’s Progress, John Bunyan
Another book by a Puritan, The Pilgrim’s
Progress is a classic in Christian literature. It’s written as an allegory of
the Christian life, giving its characters and settings self-revealing names: Pilgrim
(the main character), Mr. Fear, the Hill of Difficulty, the Delightful
Mountains, Vanity Fair, etc. Each person and place has the potential to hinder
or to help Pilgrim on his journey.
The allegory is pretty easy to follow:
Pilgrim’s journey is a journey of faith, following the “straight and narrow way”
to God. Potential readers who are walking in the same “straight and narrow way”
– the way of Christ Jesus – will see in Pilgrim’s journey the story of their
own life. They’ll meet many of the same difficulties and distractions as
Pilgrim, and hopefully receive the same graces that kept his journey on track.
I remember hearing that in the field of
Christian literature, The Pilgrim’s Progress is second only to the Bible in
importance. I hesitate to go that far, but I agree that it should
be read by anyone who takes seriously the call of Christ Jesus, “Follow me.”
5.
Introduction to the Devout Life, St. Francis de
Sales
I tend to dislike books that are
intentionally “devotional,” but this one is different. Many devotional books
are consciously trying to be therapeutic (trying, that is, to induce a certain
feeling in the reader). In contrast to that, St. Francis de Sales seeks to
truly edify his reader through sound instruction and constant encouragement.
Devout Life begins by describing what true
devotion to God is, and then outlines ways in which a life of devotion can be
cultivated. This book is eminently practical. It’s also filled with thoughtful
illustrations that cast new light on the Christian life. One example will
suffice:
“The bees approach some plants and flowers
even when they produce bitter fruit, but they draw out the bitter juices and
turn it into honey…In the same way, devout souls encounter great bitterness in
their works of mortification, but by performing them they change them into
something beautiful and delightful.”
Finally, one thing remarkable about St.
Francis de Sales is his kindness. It might sound strange to call an author kind, but in this case it's entirely true. The writing in this book conveys a heart that
cares deeply about the well-being of the reader. That care, along with the
profundity of de Sales’ mind, make it easy to trust him as a spiritual guide.
Your Suggestions?
Those are my suggestions. I’d love to hear your own in the comments
section. I’ve read all of the above books and wouldn’t mind filling-out my
summer reading list with a few more good ones.
Happy reading.
Thursday, July 2, 2015
Friday, May 29, 2015
Why the Doctrine of the Trinity Matters
First, the Doctrine of the Trinity in a nutshell: There is just one true God, and his name is the Lord (YHWH). The Lord is one God in three Persons - the Father, the Son, and the Holy Spirit. The Father is fully God; the Son is fully God; the Holy Spirit is fully God.
Since this Sunday is "Holy Trinity Sunday" in many churches, it seems good to consider why the Doctrine of the Trinity matters. Three reasons immediately come to mind (feel free to add your own in the comments):
1. Because God is Love
Frequently quoted is 1st John 4:16: “God is love.” Less frequent is the recognition that this statement could not be true without the Doctrine of the Trinity. How so? Briefly put, in order for God to be love, there must first be someone or something for Him to love. There can be no love without a beloved.
Before He created the world, who or what was there for God to love? That is, who or what was God’s beloved? The Doctrine of the Trinity answers: The Father has loved the Son for all eternity, the Son has loved the Father for all eternity, and the Holy Spirit is the eternal bond of love between them. God is - always has been, and always will be - love.
If God were not triune, then love would not be his eternal nature. But since He is triune, it can be said without reservation or logical contradiction: God is love. And why does that matter? Because this divine Fellowship of Love is the fellowship into which a Christian is baptized – “in the Name of the Father and of the Son and of the Holy Spirit” – meaning the truly Christian life is the one lived in God's everlasting love.
2. Because Denying Divinity Has Logical Consequences
If Jesus Christ is not God, then those who believe in Him are not saved. Why? Because only God can save. No mere man can overcome the unholy trinity of sin, death, and the devil. Jesus Christ is not merely a man. He is God, and that means He can save.
Likewise, if the Holy Spirit is not God, then we are not saved. (Again, only God can save.) If, in having the Holy Spirit, we do not have God himself, then we are still separated from God. However, because the Holy Spirit is God, having Him inside is having God inside. It can be said that the Spirit is salvation Himself, living within.
Frequently the New Testament admonishes us to entrust our lives to Jesus and to receive the Holy Spirit as our guarantor of salvation. If Jesus were not God, and if the Holy Spirit were not God, this would be foolish advice. However, the lived experience of many Christians is that entrusting one’s life to Jesus and receiving the Holy Spirit brings salvation. Is this not a sign that Jesus and the Spirit are indeed God?
3. Because It’s True
Maybe this is obvious, but it should be stated nonetheless. The Doctrine of the Trinity matters because it is true. Perhaps this is offensive to those with post-modern sensibilities, but truth matters. It has consequences for how we live, and living contrary to the truth never works.
To use a mundane example, someone looking for a tropical vacation would be foolish to book a flight to Antarctica. Antarctica might be a very lovely place, but the truth is that it won’t provide much in the way of balmy weather and drinks on the beach.
Just so, someone looking for God would be foolish to look for Him outside of Christ Jesus and outside of his Holy Spirit. The truth is that God has revealed Himself as the Father, Son, and Holy Spirit. One whose desire is for God (and truly, everyone’s ultimate desire is for God) should be told to cling to Christ Jesus, and to receive and live by the Holy Spirit. Only then will God be found and the human heart satisfied.
Since this Sunday is "Holy Trinity Sunday" in many churches, it seems good to consider why the Doctrine of the Trinity matters. Three reasons immediately come to mind (feel free to add your own in the comments):
1. Because God is Love
Frequently quoted is 1st John 4:16: “God is love.” Less frequent is the recognition that this statement could not be true without the Doctrine of the Trinity. How so? Briefly put, in order for God to be love, there must first be someone or something for Him to love. There can be no love without a beloved.
Before He created the world, who or what was there for God to love? That is, who or what was God’s beloved? The Doctrine of the Trinity answers: The Father has loved the Son for all eternity, the Son has loved the Father for all eternity, and the Holy Spirit is the eternal bond of love between them. God is - always has been, and always will be - love.
If God were not triune, then love would not be his eternal nature. But since He is triune, it can be said without reservation or logical contradiction: God is love. And why does that matter? Because this divine Fellowship of Love is the fellowship into which a Christian is baptized – “in the Name of the Father and of the Son and of the Holy Spirit” – meaning the truly Christian life is the one lived in God's everlasting love.
2. Because Denying Divinity Has Logical Consequences
If Jesus Christ is not God, then those who believe in Him are not saved. Why? Because only God can save. No mere man can overcome the unholy trinity of sin, death, and the devil. Jesus Christ is not merely a man. He is God, and that means He can save.
Likewise, if the Holy Spirit is not God, then we are not saved. (Again, only God can save.) If, in having the Holy Spirit, we do not have God himself, then we are still separated from God. However, because the Holy Spirit is God, having Him inside is having God inside. It can be said that the Spirit is salvation Himself, living within.
Frequently the New Testament admonishes us to entrust our lives to Jesus and to receive the Holy Spirit as our guarantor of salvation. If Jesus were not God, and if the Holy Spirit were not God, this would be foolish advice. However, the lived experience of many Christians is that entrusting one’s life to Jesus and receiving the Holy Spirit brings salvation. Is this not a sign that Jesus and the Spirit are indeed God?
3. Because It’s True
Maybe this is obvious, but it should be stated nonetheless. The Doctrine of the Trinity matters because it is true. Perhaps this is offensive to those with post-modern sensibilities, but truth matters. It has consequences for how we live, and living contrary to the truth never works.
To use a mundane example, someone looking for a tropical vacation would be foolish to book a flight to Antarctica. Antarctica might be a very lovely place, but the truth is that it won’t provide much in the way of balmy weather and drinks on the beach.
Just so, someone looking for God would be foolish to look for Him outside of Christ Jesus and outside of his Holy Spirit. The truth is that God has revealed Himself as the Father, Son, and Holy Spirit. One whose desire is for God (and truly, everyone’s ultimate desire is for God) should be told to cling to Christ Jesus, and to receive and live by the Holy Spirit. Only then will God be found and the human heart satisfied.
Wednesday, May 6, 2015
Three Benefits of Weekly Communion
1. Holy Communion can shape the sermon.
It is all-too-easy for preachers to turn Christianity into something we do for God, rather than something God does for us. Celebrating weekly Communion fights against that. It is a frequent reminder that the gospel is about Jesus and his work, not about us and ours.
Yes, there are implications and imperatives for how the faithful are to live in response to the gospel, but those imperatives are rooted in and flow from what Christ has already done: “This is my body, given for you…my blood, shed for you.” That gospel message, conveyed so concretely in Holy Communion, can and should shape every sermon.
*Note: While Holy Communion can shape the sermon, that does not guarantee it will. And yet even if Communion does not shape the preacher’s message, it will always shore-up his deficiencies. Said differently, Communion proclaims the gospel even when the preacher doesn’t.
2. Holy Communion can kill self-righteousness.
A weekly reminder that Christ died because of your sins is a great antidote for self-righteousness. Indeed, it can be severely deflating to the ego when coming to the altar of Jesus not as spiritually elite and morally magnificent, but as a repentant sinner in need of grace.
Perhaps this would be better communicated if our confession of sin before Communion were more prominent, less rote, and more personal. (One of the many reasons I’m an advocate of private confession.) But even so, hearing “Christ died for you” and receiving weekly his body and blood for the forgiveness of sin should change one’s self-perception. It's hard to be self-righteous when there's a weekly reminder that you crucified Jesus.
Ultimately, Christians are to think of themselves not more highly than they ought to think, but with sober judgment. (Romans 12:3) Weekly Communion can help with that.
3. Holy Communion can calm troubled hearts.
When I first became Christian, I attended non-denominational churches wherein the celebration of Communion was infrequent and, even when observed, downplayed to the point of insignificance. Moreover, most of the sermons were focused on living a Christian life. As a result, I became genuinely worried about the state of my soul. Was I saved? I wasn’t so sure anymore.
Holy Communion offers the assurance of salvation that no sermon on “Christian living” can. Jesus Christ – given in, with, and under the consecrated bread and wine – is confirmation of the fact that God is love. Communion declares that God will save anyone who comes to Him. Wounded sinners, take heart: Salvation is by grace, not works. (How easily that is forgotten and trampled underfoot!)
“Then shall we continue in sin so that grace may abound? By no means!” (Romans 6:1-2) But even so, neither shall we continue in fear and worry as if our lives are irredeemable. The God of Israel is gracious and merciful. Christ came to call not the righteous, but sinners to repentance. (Luke 5:32) Nowhere is that more clearly stated than in Communion.
A Final Question
The weekly celebration of Holy Communion is a good and salutary thing. The question I will leave for anyone with ears to hear is this: What “more important” things are preventing churches from receiving this gift more often?
It is all-too-easy for preachers to turn Christianity into something we do for God, rather than something God does for us. Celebrating weekly Communion fights against that. It is a frequent reminder that the gospel is about Jesus and his work, not about us and ours.
Yes, there are implications and imperatives for how the faithful are to live in response to the gospel, but those imperatives are rooted in and flow from what Christ has already done: “This is my body, given for you…my blood, shed for you.” That gospel message, conveyed so concretely in Holy Communion, can and should shape every sermon.
*Note: While Holy Communion can shape the sermon, that does not guarantee it will. And yet even if Communion does not shape the preacher’s message, it will always shore-up his deficiencies. Said differently, Communion proclaims the gospel even when the preacher doesn’t.
2. Holy Communion can kill self-righteousness.
A weekly reminder that Christ died because of your sins is a great antidote for self-righteousness. Indeed, it can be severely deflating to the ego when coming to the altar of Jesus not as spiritually elite and morally magnificent, but as a repentant sinner in need of grace.
Perhaps this would be better communicated if our confession of sin before Communion were more prominent, less rote, and more personal. (One of the many reasons I’m an advocate of private confession.) But even so, hearing “Christ died for you” and receiving weekly his body and blood for the forgiveness of sin should change one’s self-perception. It's hard to be self-righteous when there's a weekly reminder that you crucified Jesus.
Ultimately, Christians are to think of themselves not more highly than they ought to think, but with sober judgment. (Romans 12:3) Weekly Communion can help with that.
3. Holy Communion can calm troubled hearts.
When I first became Christian, I attended non-denominational churches wherein the celebration of Communion was infrequent and, even when observed, downplayed to the point of insignificance. Moreover, most of the sermons were focused on living a Christian life. As a result, I became genuinely worried about the state of my soul. Was I saved? I wasn’t so sure anymore.
Holy Communion offers the assurance of salvation that no sermon on “Christian living” can. Jesus Christ – given in, with, and under the consecrated bread and wine – is confirmation of the fact that God is love. Communion declares that God will save anyone who comes to Him. Wounded sinners, take heart: Salvation is by grace, not works. (How easily that is forgotten and trampled underfoot!)
“Then shall we continue in sin so that grace may abound? By no means!” (Romans 6:1-2) But even so, neither shall we continue in fear and worry as if our lives are irredeemable. The God of Israel is gracious and merciful. Christ came to call not the righteous, but sinners to repentance. (Luke 5:32) Nowhere is that more clearly stated than in Communion.
A Final Question
The weekly celebration of Holy Communion is a good and salutary thing. The question I will leave for anyone with ears to hear is this: What “more important” things are preventing churches from receiving this gift more often?
Thursday, April 30, 2015
Is It Bad to Fear Hell?
Scared Into Obedience
Should we live with a fear of hell? Lately I’ve come across a few Facebook posts and comments intimating that the fear of hell is quite unnecessary. No, it is even bad to fear hell and quite contrary to the Christian faith.
Why? Perhaps because one does not even believe that hell exists. But a more faithful reason is that the fear of hell has been used to “scare” people into obedience. And scaring people into obeying God is not what God himself wants. God wants our obedience to be free and born out of love, not forced and motivated by fright. (For the record, I agree. However, some people fear hell for a much deeper and better reason than being “scared of punishment.” More on that below.)
There is certainly legitimacy to this idea. 1st John 4:18 in particular seems to support it: “There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.” In other words, when one actually becomes perfected in love – sanctified by God and molded into the image of Christ – any fear of being punished by God will diminish and eventually vanish.
A Better Reason to Fear
But even so, there is a type of fear that isn’t related to punishment. The distinction between servile fear and filial fear is helpful here. Servile fear (i.e. “I fear hell because I want to avoid punishment”) is due to selfishness and does not please God. But filial fear (“I fear hell because I love God and want to be with Him”) is motivated by love for God, which is what God himself commands.
A filial fear of hell is inherent to the Christian life. It is, in fact, a good and salutary thing to fear hell because of love for God. In order to understand this, it is important to note that hell is not merely a place of eternal pain, but a state of irrevocable separation from God. Given that definition of hell, those who love God would also fear hell. That is to say, they would fear missing out on life with their Lord.
The Lord himself, not just some blissful place called “heaven,” is the true inheritance of the saints. To miss out on God and be separated from Him is misery indeed, and that misery is what the Church calls “hell.” That means that hell most certainly should be feared – not because punishment is so “scary,” but because God is so loved. One who walks in this kind of fear walks with his heart fixed on Christ, resolved to die to sin so that he might live to God.
Should we live with a fear of hell? Lately I’ve come across a few Facebook posts and comments intimating that the fear of hell is quite unnecessary. No, it is even bad to fear hell and quite contrary to the Christian faith.
Why? Perhaps because one does not even believe that hell exists. But a more faithful reason is that the fear of hell has been used to “scare” people into obedience. And scaring people into obeying God is not what God himself wants. God wants our obedience to be free and born out of love, not forced and motivated by fright. (For the record, I agree. However, some people fear hell for a much deeper and better reason than being “scared of punishment.” More on that below.)
There is certainly legitimacy to this idea. 1st John 4:18 in particular seems to support it: “There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.” In other words, when one actually becomes perfected in love – sanctified by God and molded into the image of Christ – any fear of being punished by God will diminish and eventually vanish.
A Better Reason to Fear
But even so, there is a type of fear that isn’t related to punishment. The distinction between servile fear and filial fear is helpful here. Servile fear (i.e. “I fear hell because I want to avoid punishment”) is due to selfishness and does not please God. But filial fear (“I fear hell because I love God and want to be with Him”) is motivated by love for God, which is what God himself commands.
A filial fear of hell is inherent to the Christian life. It is, in fact, a good and salutary thing to fear hell because of love for God. In order to understand this, it is important to note that hell is not merely a place of eternal pain, but a state of irrevocable separation from God. Given that definition of hell, those who love God would also fear hell. That is to say, they would fear missing out on life with their Lord.
The Lord himself, not just some blissful place called “heaven,” is the true inheritance of the saints. To miss out on God and be separated from Him is misery indeed, and that misery is what the Church calls “hell.” That means that hell most certainly should be feared – not because punishment is so “scary,” but because God is so loved. One who walks in this kind of fear walks with his heart fixed on Christ, resolved to die to sin so that he might live to God.
Thursday, February 12, 2015
Two Reasons I Won't Be Seeing Fifty Shades of Grey
Fifty Shades of Grey premieres this Valentine’s Day weekend. There
are plenty of people pleading that no one see the movie. And rightly so: It is
a pornographic film that degrades women and attempts to normalize sexual
perversion.
Truth be told, I’ve thought that it’s not worth saying anything against Fifty Shades. Most people have made up their minds. You’re going to watch it and this blog-post isn’t going to change a thing.
And yet those who say nothing will be held accountable for the sins of others. (That’s Ezekiel 3:18, for those keeping track of such things.) And pastors who say nothing? Even more so. (James 3:1) Thus, I’m going to say it: Don’t see Fifty Shades of Grey. Choose something else – something better, something more salutary for your soul, more beautiful and satisfying to your mind.
Say “no” to Fifty Shades. Why? There are many reasons, but here are two of my own:
1. It is bad art. Yep, that’s right: Fifty Shades of Grey is just a flat-out poor attempt at artwork. Truly artistic books and movies tell a story that needs to be told. They lend insight into the human condition and treat creatively our struggles, joys, and passions.
Fifty Shades does none of this. Somehow I doubt that anyone involved in the production of the movie ever said, “Wow, this is a story that really needs to be told!” Nope, there is nothing truly artistic or insightful about the story told by E.L. James. It would’ve been better left untold, rotting in the impoverished imagination of a bad writer. Which brings me to my next point…
Anyone who appreciates good literature would probably cringe at the writing in Fifty Shades of Grey. Allow me to quote a few lines to demonstrate its artistic poverty:
“Finally, my medulla oblongata recalls its purpose, I breathe.” (Anyone else think this line was stolen from Adam Sandler in The Waterboy?)
“My scalp prickles as adrenaline and fury lance through my body, all my worst fears realized.”
“My inner goddess is beside herself, hopping from foot to foot.”
You can’t make this stuff up, folks. This is truly stupid material, not worthy to be called art and definitely not worth two hours of time and $9.25 for admission. Reason #1 I will not be seeing Fifty Shades of Grey: It is simply bad art.
2. It is an ugly story. I almost wrote “a sinful story,” but most people have a definition of sin that does not do justice to the ugliness of sin. Thus, I’m sticking with ugly. Fifty Shades of Grey is a very ugly story.
How so? Let me count the ways. First, say hello to your main character, Christian Grey. He is foppish, self-infatuated, and emotionally immature. He likes to lure weak-willed, equally immature women into sexual exploitation. Enter Anastasia Steele. This young woman, a virgin when she meets Grey, is demeaned and objectified. That is, she is turned into a mere object for Christian Grey’s sexual gratification. Somehow she finds this thrilling.
In Fifty Shades, true intimacy is reduced to bodily intimacy, and love is reduced to lust. What about self-sacrifice? Gone. Self-giving? Only in the most crass sense. Lifelong commitment to the well-being of another? Apparently we’ve evolved beyond such antiquated things.
Fifty Shades portrays an ugly relationship. It is ugly not primarily because of what it has, but because of what it lacks. The truly beautiful relationship contains intimacy not just of body, but also of mind and soul. It entails lifelong faithfulness, self-sacrifice for the sake of love, and a deep willingness to bear the sins, the struggles, and the shortcomings of another.
All of that is to say, the truly beautiful relationship between a man and a woman reflects the relationship between Jesus Christ and his bride, the Church. That is the true and eternal standard of beauty, a standard of which Fifty Shades (and much of our post-modern American culture) seems quite ignorant.
Contrast Christian Grey with Jesus Christ: Grey was a rich man who wanted more; Christ was a far richer man who emptied himself for others. Grey wanted to take; Christ wanted to give. Grey wanted to exploit as many women as possible; Christ, to be faithful to his one bride, the Church. Grey wanted to put on chains; Christ, to take them off. They both required submission, but submission to Christian Grey enslaved, while submission to Jesus Christ set free.
The two could not be more different, and only one of these characters is beautiful. Only one is worthy of admiration and imitation. Christian Grey is not it. Fifty Shades is an ugly story, pretending to be “hot” and “sexy” when in fact it degrades true femininity and bastardizes true masculinity.
Final Word
With all of that said, it’s worth mentioning another movie premiering this weekend as an alternative to the stupidity and ugliness of Fifty Shades. It is titled Old Fashioned and its trailer can be seen here: Old Fashioned.
Have a blessed Valentine’s Day. Celebrate marriage; celebrate true love; celebrate all that is good and beautiful. “Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” – Romans 12:2
Truth be told, I’ve thought that it’s not worth saying anything against Fifty Shades. Most people have made up their minds. You’re going to watch it and this blog-post isn’t going to change a thing.
And yet those who say nothing will be held accountable for the sins of others. (That’s Ezekiel 3:18, for those keeping track of such things.) And pastors who say nothing? Even more so. (James 3:1) Thus, I’m going to say it: Don’t see Fifty Shades of Grey. Choose something else – something better, something more salutary for your soul, more beautiful and satisfying to your mind.
Say “no” to Fifty Shades. Why? There are many reasons, but here are two of my own:
1. It is bad art. Yep, that’s right: Fifty Shades of Grey is just a flat-out poor attempt at artwork. Truly artistic books and movies tell a story that needs to be told. They lend insight into the human condition and treat creatively our struggles, joys, and passions.
Fifty Shades does none of this. Somehow I doubt that anyone involved in the production of the movie ever said, “Wow, this is a story that really needs to be told!” Nope, there is nothing truly artistic or insightful about the story told by E.L. James. It would’ve been better left untold, rotting in the impoverished imagination of a bad writer. Which brings me to my next point…
Anyone who appreciates good literature would probably cringe at the writing in Fifty Shades of Grey. Allow me to quote a few lines to demonstrate its artistic poverty:
“Finally, my medulla oblongata recalls its purpose, I breathe.” (Anyone else think this line was stolen from Adam Sandler in The Waterboy?)
“My scalp prickles as adrenaline and fury lance through my body, all my worst fears realized.”
“My inner goddess is beside herself, hopping from foot to foot.”
You can’t make this stuff up, folks. This is truly stupid material, not worthy to be called art and definitely not worth two hours of time and $9.25 for admission. Reason #1 I will not be seeing Fifty Shades of Grey: It is simply bad art.
2. It is an ugly story. I almost wrote “a sinful story,” but most people have a definition of sin that does not do justice to the ugliness of sin. Thus, I’m sticking with ugly. Fifty Shades of Grey is a very ugly story.
How so? Let me count the ways. First, say hello to your main character, Christian Grey. He is foppish, self-infatuated, and emotionally immature. He likes to lure weak-willed, equally immature women into sexual exploitation. Enter Anastasia Steele. This young woman, a virgin when she meets Grey, is demeaned and objectified. That is, she is turned into a mere object for Christian Grey’s sexual gratification. Somehow she finds this thrilling.
In Fifty Shades, true intimacy is reduced to bodily intimacy, and love is reduced to lust. What about self-sacrifice? Gone. Self-giving? Only in the most crass sense. Lifelong commitment to the well-being of another? Apparently we’ve evolved beyond such antiquated things.
Fifty Shades portrays an ugly relationship. It is ugly not primarily because of what it has, but because of what it lacks. The truly beautiful relationship contains intimacy not just of body, but also of mind and soul. It entails lifelong faithfulness, self-sacrifice for the sake of love, and a deep willingness to bear the sins, the struggles, and the shortcomings of another.
All of that is to say, the truly beautiful relationship between a man and a woman reflects the relationship between Jesus Christ and his bride, the Church. That is the true and eternal standard of beauty, a standard of which Fifty Shades (and much of our post-modern American culture) seems quite ignorant.
Contrast Christian Grey with Jesus Christ: Grey was a rich man who wanted more; Christ was a far richer man who emptied himself for others. Grey wanted to take; Christ wanted to give. Grey wanted to exploit as many women as possible; Christ, to be faithful to his one bride, the Church. Grey wanted to put on chains; Christ, to take them off. They both required submission, but submission to Christian Grey enslaved, while submission to Jesus Christ set free.
The two could not be more different, and only one of these characters is beautiful. Only one is worthy of admiration and imitation. Christian Grey is not it. Fifty Shades is an ugly story, pretending to be “hot” and “sexy” when in fact it degrades true femininity and bastardizes true masculinity.
Final Word
With all of that said, it’s worth mentioning another movie premiering this weekend as an alternative to the stupidity and ugliness of Fifty Shades. It is titled Old Fashioned and its trailer can be seen here: Old Fashioned.
Have a blessed Valentine’s Day. Celebrate marriage; celebrate true love; celebrate all that is good and beautiful. “Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” – Romans 12:2
Thursday, January 29, 2015
Optimist or Pessimist?
The ultimate goal is to answer which approach to life is Christian. But first things first: What is an optimist? And what is a pessimist?
An optimist is one who expects that good will come. Even in the worst circumstances, he holds onto a hope that all will turn out well. Some are tenacious optimists, expecting great good to come even as everything is falling apart. Others are more cautious, sticking only to the mantra that “everything happens for a reason” (and that reason, of course, is some unseen-but-certainly-coming good).
In contrast to the optimist, the pessimist expects the worst. He has seen the inevitable downfall and dissolution of all good things, even those that seemed most permanent. As a result, he thinks his view is more realistic than that of the optimist. The optimist, in the pessimist’s eyes, is a naïve chap who needs to learn from the school of life. To paraphrase G.K. Chesterton, a pessimist is quite pleased to witness the bad that he expected, if only because it gives him the chance to say, “I told you so.”
Which is Christian?
So, between the optimist and the pessimist, which disposition toward life is actually Christian? It seems that pessimism is by no means a Christian view of the world. A religion that claims to offer hope to its followers would be difficult to classify as pessimistic. How could one believe that “God makes all things work together for the good of those who love him” (Romans 8:28), and yet still expect the worst to come? How could a religion with a radio station like “positive, encouraging K-LOVE” be classified as pessimistic?
And yet, the classification of Christianity as pessimistic does indeed fit in some ways. Christianity takes very seriously the fact that all things fall apart and that death and dissolution eventually overtake all. Very rightly so, the Christian expects not worldly triumph and glory, but loss and humiliation. That was, after all, the end met by the pioneer of the Christian faith, Jesus Christ.
But Christianity is no pessimistic religion. Though it does expect “trials and tribulations” to come, and though it refuses to deny the reality of death, it still retains hope that good will prevail in the End. However, this is no worldly optimism, as if being Christian means overcoming the odds on your way to becoming successful and comfortable. Triumphalism has no place among a people who worship a crucified Lord.
Hopeful Realism
The Christian disposition toward life can best be termed hopeful realism. It retains its realistic view of the world, but also believes in and hopes for a reality greater than that which we see. We walk by faith, not by sight. And that faith is placed in the Lord who, yes, was crucified, but also was raised. This gives rise to the unshakeable hope of Christianity. Such hope is rooted not in a silly or superstitious optimism, but in the God who raises the dead. Death and dissolution are not thereby avoided, but redeemed and overcome.
Of course, this is an eschatological hope. That is, it is a hope that all will be well in the world to come. In the meantime, this world is a mix of good and bad – not meaningless good and bad, but good and bad meant to conform God’s people to the image of Jesus Christ. Such conformation to Christ is preparation for the Day on which the Christian hope will have its fulfillment – all will be made well, rectified and redeemed so that those who have been conformed to Christ can enjoy everlasting glory and communion with Him.
Neither optimism nor pessimism is a Christian approach to life. Hopeful realism is. In his realism, the Christian might come across to the optimists as quite pessimistic. But in his steadfastness of hope, he may seem absurdly optimistic to the pessimists. But really, he is neither. He sees reality as it is, and he hopes for the redemption of reality in the world to come. Such hope is the salvation of his soul, “For we are saved by hope.” (Romans 8:24, KJV)
An optimist is one who expects that good will come. Even in the worst circumstances, he holds onto a hope that all will turn out well. Some are tenacious optimists, expecting great good to come even as everything is falling apart. Others are more cautious, sticking only to the mantra that “everything happens for a reason” (and that reason, of course, is some unseen-but-certainly-coming good).
In contrast to the optimist, the pessimist expects the worst. He has seen the inevitable downfall and dissolution of all good things, even those that seemed most permanent. As a result, he thinks his view is more realistic than that of the optimist. The optimist, in the pessimist’s eyes, is a naïve chap who needs to learn from the school of life. To paraphrase G.K. Chesterton, a pessimist is quite pleased to witness the bad that he expected, if only because it gives him the chance to say, “I told you so.”
Which is Christian?
So, between the optimist and the pessimist, which disposition toward life is actually Christian? It seems that pessimism is by no means a Christian view of the world. A religion that claims to offer hope to its followers would be difficult to classify as pessimistic. How could one believe that “God makes all things work together for the good of those who love him” (Romans 8:28), and yet still expect the worst to come? How could a religion with a radio station like “positive, encouraging K-LOVE” be classified as pessimistic?
And yet, the classification of Christianity as pessimistic does indeed fit in some ways. Christianity takes very seriously the fact that all things fall apart and that death and dissolution eventually overtake all. Very rightly so, the Christian expects not worldly triumph and glory, but loss and humiliation. That was, after all, the end met by the pioneer of the Christian faith, Jesus Christ.
But Christianity is no pessimistic religion. Though it does expect “trials and tribulations” to come, and though it refuses to deny the reality of death, it still retains hope that good will prevail in the End. However, this is no worldly optimism, as if being Christian means overcoming the odds on your way to becoming successful and comfortable. Triumphalism has no place among a people who worship a crucified Lord.
Hopeful Realism
The Christian disposition toward life can best be termed hopeful realism. It retains its realistic view of the world, but also believes in and hopes for a reality greater than that which we see. We walk by faith, not by sight. And that faith is placed in the Lord who, yes, was crucified, but also was raised. This gives rise to the unshakeable hope of Christianity. Such hope is rooted not in a silly or superstitious optimism, but in the God who raises the dead. Death and dissolution are not thereby avoided, but redeemed and overcome.
Of course, this is an eschatological hope. That is, it is a hope that all will be well in the world to come. In the meantime, this world is a mix of good and bad – not meaningless good and bad, but good and bad meant to conform God’s people to the image of Jesus Christ. Such conformation to Christ is preparation for the Day on which the Christian hope will have its fulfillment – all will be made well, rectified and redeemed so that those who have been conformed to Christ can enjoy everlasting glory and communion with Him.
Neither optimism nor pessimism is a Christian approach to life. Hopeful realism is. In his realism, the Christian might come across to the optimists as quite pessimistic. But in his steadfastness of hope, he may seem absurdly optimistic to the pessimists. But really, he is neither. He sees reality as it is, and he hopes for the redemption of reality in the world to come. Such hope is the salvation of his soul, “For we are saved by hope.” (Romans 8:24, KJV)
Tuesday, December 9, 2014
Four Sins of Facebook
There are likely many more Facebook sins, but the
following four seem most obvious:
1. Self-glorification
It’s is all-too-easy to go from simple, honest sharing (which is quite innocent) to image-creating and impression-making (which is not). Posts guilty of self-glorification have an air of falseness to them. Not that they are inherently false. One might be sharing something that really happened, but it’s all tailored to create a particular impression.
The motives behind such falsehood are probably numerous, but it seems that one in particular predominates: social competitiveness. The desire to feel superior has long marred human interactions, and Facebook seems to amplify its ugliness.
To identify the sin of self-glorification in oneself, it’s helpful to ask: Do I post in a manner that is aimed at creating a certain impression? Or, do I count the number of “likes” I get from my posts, and do I ever compare those numbers to other people’s posts? A “yes” answer is a sign that one has given in to the sin of social competitiveness.
2. Hatred
If, after reading the above, you say, “Yeah, I hate people who glorify themselves!”, you may struggle with the second sinful use of Facebook: hatred. Even if hatred toward others is never expressed, it is undoubtedly still sinful.
Ultimately, those who glorify themselves and those who hate them for doing so are playing the same game. Each wants to feel superior to others. The self-glorifying seek that feeling through posts that put their supposed superiority on display. Meanwhile, the hateful seek the same feeling by thinking ill of anyone whose posts bother them.
To identify the sin of hatred in oneself, ask, Am I frequently angered by other people’s posts? Do I look down on or speak ill of what other people have shared? A “yes” answer to either question is a potential sign that one’s Facebook use is tainted with hatred.
3. Lust
Another sinful use of Facebook is lusting after others. Such lust may be sexual, in which one is lusting after a person. Or the lust may be covetous, in which one is lusting not after the person, but after his/her life.
Either way, perusing Facebook lustfully is deeply problematic. Even if one is unmarried, lust is not innocent. It is rooted in the objectification of a human being – that is, turning someone who is made in God’s image into a mere object for one’s gratification.
To determine whether one’s use of Facebook is lustful, the following questions may be asked: Do I frequently find myself looking at a particular person on Facebook? Do I look far-too-long at his/her posts, or do I think way-too-much about them? Needless to say, “yes” = bad.
4. Excess
This is (sadly) the most widespread sin of Facebook use. Excessive time spent on social media is not merely a morally neutral folly. It is, rather, a terrible sin against God and against human community.
If one takes seriously that God’s greatest commandments are to love him and love one another, then the sinfulness of excessive Facebook use becomes apparent. Put simply, love requires being available to the beloved. But how often does Facebook make one unavailable to others and to God?
While it’s difficult to say what constitutes excessiveness, the following questions may help: Do I spend more time on Facebook than in face-to-face interactions? Do I find it difficult to close my computer or put down my phone, even when a real (as opposed to virtual) person is near? Just as above, a “yes” answer is one from which we need to repent.
One Last Word
Ultimately, in all these cases there is a violation of love. If one cannot use Facebook in a manner that does not violate love, then the following admonition should be heeded: “If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.” (Matthew 5:29-30) In other words, get thee off of FB.
Lastly, I found the following video helpful in curing my own sinfully excessive use of Facebook: https://www.youtube.com/watch?v=KskJgEwdFYc
1. Self-glorification
It’s is all-too-easy to go from simple, honest sharing (which is quite innocent) to image-creating and impression-making (which is not). Posts guilty of self-glorification have an air of falseness to them. Not that they are inherently false. One might be sharing something that really happened, but it’s all tailored to create a particular impression.
The motives behind such falsehood are probably numerous, but it seems that one in particular predominates: social competitiveness. The desire to feel superior has long marred human interactions, and Facebook seems to amplify its ugliness.
To identify the sin of self-glorification in oneself, it’s helpful to ask: Do I post in a manner that is aimed at creating a certain impression? Or, do I count the number of “likes” I get from my posts, and do I ever compare those numbers to other people’s posts? A “yes” answer is a sign that one has given in to the sin of social competitiveness.
2. Hatred
If, after reading the above, you say, “Yeah, I hate people who glorify themselves!”, you may struggle with the second sinful use of Facebook: hatred. Even if hatred toward others is never expressed, it is undoubtedly still sinful.
Ultimately, those who glorify themselves and those who hate them for doing so are playing the same game. Each wants to feel superior to others. The self-glorifying seek that feeling through posts that put their supposed superiority on display. Meanwhile, the hateful seek the same feeling by thinking ill of anyone whose posts bother them.
To identify the sin of hatred in oneself, ask, Am I frequently angered by other people’s posts? Do I look down on or speak ill of what other people have shared? A “yes” answer to either question is a potential sign that one’s Facebook use is tainted with hatred.
3. Lust
Another sinful use of Facebook is lusting after others. Such lust may be sexual, in which one is lusting after a person. Or the lust may be covetous, in which one is lusting not after the person, but after his/her life.
Either way, perusing Facebook lustfully is deeply problematic. Even if one is unmarried, lust is not innocent. It is rooted in the objectification of a human being – that is, turning someone who is made in God’s image into a mere object for one’s gratification.
To determine whether one’s use of Facebook is lustful, the following questions may be asked: Do I frequently find myself looking at a particular person on Facebook? Do I look far-too-long at his/her posts, or do I think way-too-much about them? Needless to say, “yes” = bad.
4. Excess
This is (sadly) the most widespread sin of Facebook use. Excessive time spent on social media is not merely a morally neutral folly. It is, rather, a terrible sin against God and against human community.
If one takes seriously that God’s greatest commandments are to love him and love one another, then the sinfulness of excessive Facebook use becomes apparent. Put simply, love requires being available to the beloved. But how often does Facebook make one unavailable to others and to God?
While it’s difficult to say what constitutes excessiveness, the following questions may help: Do I spend more time on Facebook than in face-to-face interactions? Do I find it difficult to close my computer or put down my phone, even when a real (as opposed to virtual) person is near? Just as above, a “yes” answer is one from which we need to repent.
One Last Word
Ultimately, in all these cases there is a violation of love. If one cannot use Facebook in a manner that does not violate love, then the following admonition should be heeded: “If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.” (Matthew 5:29-30) In other words, get thee off of FB.
Lastly, I found the following video helpful in curing my own sinfully excessive use of Facebook: https://www.youtube.com/watch?v=KskJgEwdFYc
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