This is the
second post in a series on making life miserable. The first strategy recommended
was living with expectations. Now comes strategy number two:
Playing the
Victim
What does it
mean to play the victim? In short, it is to focus as much as possible on how
you’ve been wronged. It is to perseverate on
the difficult circumstances and/or the difficult people you’ve encountered.
Life can be
hard, for sure. Everyone knows that, but professional victims set themselves apart by talking incessantly about how hard it is. Want to join their ranks? Then convince yourself that you're the
only one who faces adversity. Moreover,
become expert at focusing on things you'd like to change but over which you have no control.
Of course, focusing on things we can’t
control leads to frustration, and frustration is, in fact, a miserable thing.
That misery of frustration can be cultivated by keeping our gaze fixed on that which we cannot change, the goal being to feel as powerless as possible. To that end, never truly pray
and trust that God hears you. If you want to stay frustrated
and miserable, then you need to act like God has no control over life, either.
Ultimately,
the victim’s life is all about “getting through” and always feeling wronged by
life. As a result of that mindset, the victim never truly lives. He doesn’t
enjoy the gift of life, doesn’t make personal change, doesn’t forgive, and
doesn’t reconcile himself to reality. Misery indeed.
“Why does
this always happen to me? Why is life so unfair?” It can be very comforting to
play the victim. It’s much easier to blame others than take responsibility
and ownership of one’s life. Life is meant to be lived, but those who’d rather
be miserable can easily stay that way. The key? Persisting in the age-old
blame-game.
When Adam
and Eve sinned in the Garden of Eden, Adam blamed Eve and Eve blamed the serpent.
“It’s this woman’s fault! It’s that serpent’s fault! I’m a victim of
circumstance! I’m a victim of someone else’s bad choices!” No one took personal
responsibility, but instead played the role of victim. The bliss of Eden was
lost immediately.
It is
recovered only in Christ Jesus, who, instead of playing the victim and looking for
someone to blame, willingly took the sins of others upon himself. To the
question of Cain – “Am I my brother’s keeper?” – Jesus gave the answer, “Yes, I
am.” This is the only way out of misery. That is to say, forgiveness is the
only way back to Eden.
And so, to
those who truly want to be miserable, all of the above can be summarized in just two
words: Never forgive.
Friday, September 18, 2015
Friday, September 11, 2015
Strategy #1 for Making Life Miserable - Carrying Expectations
I’ve decided
to write a series of posts on how to make life miserable. Yes, I know that no
one really wants to be miserable. Okay, I’ll speak just for myself: I know that
I don’t want to be miserable. Nevertheless, writing about how to make life
miserable is helpful for avoiding just those things that lead to misery.
And so, without further ado, here is Strategy #1 for robbing life of its joy:
Living with Expectations
If you want to lead a miserable life, then carry around the expectation that everything should go well. Expect the weather to be good, expect daily tasks to be easy, and most of all, expect people to be lovely, to read your mind, and to treat you just the way you like.
Of course, at some point (and perhaps quite frequently) these expectations will not be met and you'll experience disappointment. That’s the first step toward misery. Now if you can manage to wallow in your disappointment, that’s the key to making your life truly miserable.
And so, without further ado, here is Strategy #1 for robbing life of its joy:
Living with Expectations
If you want to lead a miserable life, then carry around the expectation that everything should go well. Expect the weather to be good, expect daily tasks to be easy, and most of all, expect people to be lovely, to read your mind, and to treat you just the way you like.
Of course, at some point (and perhaps quite frequently) these expectations will not be met and you'll experience disappointment. That’s the first step toward misery. Now if you can manage to wallow in your disappointment, that’s the key to making your life truly miserable.
It’s helpful
to dwell on this equation: Contentment = Reality minus Expectations. Hence, having huge expectations will greatly diminish your contentedness. The
converse is also true. If you have absolutely no expectations, then your
equation is: Contentment = Reality. In short, if you really do want to be
miserable, then make sure your expectations always exceed reality.
In relation
to that, avoid the realization that life is a gift. That is to say, ignore the
fact that you did not give yourself this life and that your existence is
totally superfluous. Pure, undeserved gift: That’s what life is.
But ignore
that. Pretend instead that life is something you wrought and earned
for yourself. More than that, pretend that not just life, but life going well, is your right. No-one
and no-thing should interfere with your right to have life go smoothly.
With that
mindset, life’s interferences will make you complain vigorously. Verbal complaint is the
fruit of a thankless and miserable heart, the opposite of which is a grateful heart.
“We thy
people, the flock of thy pasture, will give thanks to thee forever.” (Psalm
79:13) It is best to avoid those words, and instead sit down at the bitter water of
Meribah and join the age-old complaint of man against God:
“Would that we had
perished when our brothers perished before the Lord! Why have you made us come
up out of Egypt, to bring us to this evil place?” (Numbers 20:3, 5)
Monday, July 13, 2015
Whether Jesus Abolished God's Law - Thoughts on Ephesians 2:11-22
In many churches this weekend, Ephesians 2:11-22 will be
read at worship. Verse 15 is especially noteworthy: “…by abolishing the law of
commandments expressed in ordinances, that he (Jesus) might create in himself
one new man in place of the two, so making peace…” (ESV)
Undoubtedly many will interpret the above text to say that Jesus has abolished God’s moral law and, therefore, we are welcome to live as we please. Let us sin boldly so that grace may abound! Those with more sense will say that Jesus has indeed abolished the law and we can live as we please, but only insofar as we don’t violate the law of love.
That’s true, so far as it goes. But those who offer this interpretation seem to have trouble defining the law of love. The question that needs to be answered is this: Can we violate the moral law of God (e.g. “You shall not murder, commit adultery, steal, covet, etc.”) and still fulfill the law of love? In other words, can we murder, fornicate, steal, covet, etc., and still be loving people? The answer is obvious: By no means!
Three Types of Law: Moral, Civil, and Ceremonial
Then what law did Jesus abolish? If not the moral law of the Ten Commandments, then what law is Ephesians talking about? It is helpful to note that three types of laws are present in the Old Testament: moral, civil, and ceremonial.
God’s moral law is that which pertains to right and wrong, good and evil. That law has not been abolished by Jesus. I will return to its place in the Christian life toward the end of this post, but for now it suffices to say that Ephesians is not talking about God’s moral law. It speaks of a law that put a barrier between Jews and Gentiles. (Reading the entire passage shows this.) God’s moral law did not erect any such barrier. It always has been, and always will be, universal.
There is also God’s civil law, which was meant to govern ancient Israel. That type of law was strictly for that people and that time period. That's why Christians don't stone people to death, for example, even though the Old Testament civil law calls for it on certain occasions (e.g. Deuteronomy 17:5).
God’s ceremonial law, meanwhile, was meant to instruct ancient Israel in worship. The ultimate purpose of that ceremonial law – and this is worth emphasizing – was to foreshadow Jesus Christ. For example, the unblemished Passover lamb (Exodus 12) was meant to point to Jesus, the “lamb of God who takes away the sin of the world.” (John 1:29)
Ephesians Speaks of Ceremonial Law
Now here's the main argument of this post: This is the type of law that was abolished by Jesus. Since the ceremonial law was a foreshadowing of Christ, it is no longer needed. Once the reality has come, we don’t need to follow the shadows anymore. Yes, the shadows can certainly be helpful in understanding more fully who Jesus is and what he came to do, but they’re not to form the basis of our identity.
The Ephesians passage in question speaks of the abolishment not of God’s moral law (as some would have it), but of the ceremonial law. That’s why Christians don’t need to be circumcised (that’s a ceremonial law that pointed to the circumcision of heart wrought by Jesus), but do need to refrain from fornication and robbery (those are moral laws, which the Spirit of Jesus does not abolish but actually writes on a believer’s heart).
The Role of God’s Moral Law Among Christians
If Jesus does not abolish God’s moral law, then what role does that law have in the Christian life? Three. One is to restrain sinful inclinations, much like a dam restrains the flow of a river. (Timothy 1:9-10.) Another is to reveal one’s own sinfulness, much like an internal mirror showing us the blemishes of sin on our hearts. (Romans 7:7-13)
A third and final function of God’s moral law is to instruct a believer in true righteousness and holiness. (Notice how so many of Paul's letters begin by proclaiming the gospel and then conclude by commanding moral obedience. Those commandments are examples of this third use of the law.) Put simply, a Christian doesn't get to make up the kind of righteousness he practices. Instead, God commands a particular kind.
And, among the elect, God not only commands his moral law but also writes it on their heart so that obedience happens freely and joyfully. (Jeremiah 31:31-34 is worth reading. “I will put my law within them…”) This obedience is certainly not the cause of a believer's righteousness before God, but it is the necessary effect and shape of it.
Last Word
For anyone who would interpret Ephesians 2:1-22 as an abolishment of God’s moral law, I hope the above points would give pause. And if they don't, let Scripture interpret Scripture, and let Jesus’ own words in Matthew govern our interpretation of Ephesians:
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.” - Matthew 5:17-19
Undoubtedly many will interpret the above text to say that Jesus has abolished God’s moral law and, therefore, we are welcome to live as we please. Let us sin boldly so that grace may abound! Those with more sense will say that Jesus has indeed abolished the law and we can live as we please, but only insofar as we don’t violate the law of love.
That’s true, so far as it goes. But those who offer this interpretation seem to have trouble defining the law of love. The question that needs to be answered is this: Can we violate the moral law of God (e.g. “You shall not murder, commit adultery, steal, covet, etc.”) and still fulfill the law of love? In other words, can we murder, fornicate, steal, covet, etc., and still be loving people? The answer is obvious: By no means!
Three Types of Law: Moral, Civil, and Ceremonial
Then what law did Jesus abolish? If not the moral law of the Ten Commandments, then what law is Ephesians talking about? It is helpful to note that three types of laws are present in the Old Testament: moral, civil, and ceremonial.
God’s moral law is that which pertains to right and wrong, good and evil. That law has not been abolished by Jesus. I will return to its place in the Christian life toward the end of this post, but for now it suffices to say that Ephesians is not talking about God’s moral law. It speaks of a law that put a barrier between Jews and Gentiles. (Reading the entire passage shows this.) God’s moral law did not erect any such barrier. It always has been, and always will be, universal.
There is also God’s civil law, which was meant to govern ancient Israel. That type of law was strictly for that people and that time period. That's why Christians don't stone people to death, for example, even though the Old Testament civil law calls for it on certain occasions (e.g. Deuteronomy 17:5).
God’s ceremonial law, meanwhile, was meant to instruct ancient Israel in worship. The ultimate purpose of that ceremonial law – and this is worth emphasizing – was to foreshadow Jesus Christ. For example, the unblemished Passover lamb (Exodus 12) was meant to point to Jesus, the “lamb of God who takes away the sin of the world.” (John 1:29)
Ephesians Speaks of Ceremonial Law
Now here's the main argument of this post: This is the type of law that was abolished by Jesus. Since the ceremonial law was a foreshadowing of Christ, it is no longer needed. Once the reality has come, we don’t need to follow the shadows anymore. Yes, the shadows can certainly be helpful in understanding more fully who Jesus is and what he came to do, but they’re not to form the basis of our identity.
The Ephesians passage in question speaks of the abolishment not of God’s moral law (as some would have it), but of the ceremonial law. That’s why Christians don’t need to be circumcised (that’s a ceremonial law that pointed to the circumcision of heart wrought by Jesus), but do need to refrain from fornication and robbery (those are moral laws, which the Spirit of Jesus does not abolish but actually writes on a believer’s heart).
The Role of God’s Moral Law Among Christians
If Jesus does not abolish God’s moral law, then what role does that law have in the Christian life? Three. One is to restrain sinful inclinations, much like a dam restrains the flow of a river. (Timothy 1:9-10.) Another is to reveal one’s own sinfulness, much like an internal mirror showing us the blemishes of sin on our hearts. (Romans 7:7-13)
A third and final function of God’s moral law is to instruct a believer in true righteousness and holiness. (Notice how so many of Paul's letters begin by proclaiming the gospel and then conclude by commanding moral obedience. Those commandments are examples of this third use of the law.) Put simply, a Christian doesn't get to make up the kind of righteousness he practices. Instead, God commands a particular kind.
And, among the elect, God not only commands his moral law but also writes it on their heart so that obedience happens freely and joyfully. (Jeremiah 31:31-34 is worth reading. “I will put my law within them…”) This obedience is certainly not the cause of a believer's righteousness before God, but it is the necessary effect and shape of it.
Last Word
For anyone who would interpret Ephesians 2:1-22 as an abolishment of God’s moral law, I hope the above points would give pause. And if they don't, let Scripture interpret Scripture, and let Jesus’ own words in Matthew govern our interpretation of Ephesians:
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.” - Matthew 5:17-19
Thursday, July 2, 2015
Summer Reading - A Few Good Books
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.
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.
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.
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