by Thomas R. Schreiner
Good. Brief. Mostly Cessationist. I’d gladly recommend it without completing agreeing with it.
by Thomas R. Schreiner
Good. Brief. Mostly Cessationist. I’d gladly recommend it without completing agreeing with it.
The Headmaster at our school recently wrote about Raising…and Being the Cool Kids. Here are a couple key paragraphs:
All of Paul’s ministry had a telos of jealousy. He was working hard (as a Jew!) to make Jews jealous of the glorious blessings the Gentiles were enjoying….and there were plenty of blessings to go around! All the Jews needed to do was repent and embrace their Savior, and they would share those glorious riches with their Gentile brothers. It would then complete the salvation of the full number of the elect, and usher in the end of the age.
Likewise, I make no apologies when I say that we wish to provoke the world around us to jealousy. We want them to want what we have, because what we have been given in Christ is absolutely glorious. We didn’t manufacture it, and we don’t deserve it.
This is part of our project at The Kuyperian Dispensationalist. Recognizing and rejoicing in our #blessed position in Christ has been a theme here at tohu va bohu, too. It’s more than a hashtag, it’s a worldview about the true and ultimate “riches for the world” (Romans 11:12).
Is love more science or more story? Is love an historical fact or a philosophical idea? Is love a Platonic ideal, an abstract quality existing Up There, or is love an Aristotelian reality, expressed Down Here in hands and lips and bodies? Where do you learn about love best? Reading the dictionary? Reading the Bible? Hearing a story? Getting a timely hug from your dad?
As much as I love a good dictionary, dictionaries don’t inspire. Definitions are helpful and even necessary, but statements of meaning distinguish between things more than they activate affection for things.
The Greek word agape means “the quality of warm regard for and interest in another.” The Oxford English Dictionary defines love as “intense feeling of affection and attachment.” I’m sure your heart is just all a pitter-pattering now.
Again, I like a good proposition and I think a well crafted sentence of explanation is like truth gold set in syntax silver. But what informs and impels our affections are not notions of love as much as narratives of love.
The gospel is the ultimate story. In our last Omnibus Tenebras class we talked about stories and “myths” and tales and legends. Whatever word you’re comfortable with, “in this the love of God was made manifest among us, that God sent his only son into the world, so that we might live through him” (1 John 4:9).
This is an eternal and true story that tells us who we are, where we came from, and where we are going. It is the ultimate, overarching story with chapters still being written by the Author of our salvation. We are not just fed our lines, we are fed bread and wine for living and participating in the saga together by God’s grace.
There are a couple sure-fire ways to get almost any Christian to feel guilty. One way is to ask a believer about his prayer life. A recurring response is that, “It could be better.” Well of course it could. You don’t really need to sleep, right? Jesus spent whole nights in prayer…what is your excuse?
That’s an easy one, but the one exhortation to rule them all is not about Bible reading or prayer, it’s not about church attendance, it’s not about how many dates you’ve taken your wife on in the last year, it’s not if you’ve ever spoken to your kids in impatience or anger.
There is one law that none of us obey, not even one. If we had a week of only telling the truth, of only sacrificing for the good of others, of only faithful working and stewarding as image-bearers, of only being in a good mood and always giving thanks in every circumstance, we still can be tagged with not loving God with all our hearts.
It’s good to have goals that are measurable. The Great Commandment is absolutely measurable, and the measurement is repeated three times by Moses (Deuteronomy 6:5) and all three times when Jesus quoted Moses. “Love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37).
What should we do about our perpetual shortfall to this command? How can we accept it without being buried in paralyzing shame? What we most certainly cannot do is ignore or even lower the law. What we can and most certainly must do is come to the Father who commands us to love, not because He needs it, but because He knows that we need it. Love Him, and love that He faithfully loves us in Christ even when our love is halfhearted.
As is usually the case, there are ranges on a spectrum when it comes to the question of whether believers should speak and live in such a way that unbelievers would be attracted to the gospel of Christ.
There is one side—usually driven by the Bible and theology, even Reformed, Calvinistic doctrines such as the depravity of man and the need for irresistible grace—of those who argue that Christians and the gospel cannot be attractive to sinners and therefore any attempt to make ourselves winsome is naive at best and probably actually dangerous, you know, slippery slope and all.
On the other side—sometimes driven by the apparent callousness and unloving nature of the Bible-theology folks, and/or sometimes driven by the apparent gravity of Jesus demonstrated in the Gospels—are those who maintain that Christians and the gospel can be attractive to sinners and therefore any refusal to make ourselves winsome is at best immature and probably actually ungodly.
I am a truth guy. I think the Bible is the ultimate standard. My wife and I named our only son Calvin. I have served my time in very man-centered churches and can see with my eyes how compromised much of the Christian message is today because of those who try to win the world by being like it. One of my favorite books ever is Ashamed of the Gospel by John MacArthur, and I read it at a time when I was first learning the doctrines of grace. His book gave me categories to resist pragmatism along with the heroic narrative and quotability of Charles Spurgeon.
However, Solomon said it was worth gaining wisdom in order to increase persuasiveness of speech (Proverbs 16:21; 16:23). Wisdom works to be winsome. Paul told the Cretan slaves that they should “adorn the doctrine of God our Savior“ in their behavior (Titus 2:10), not on their book selling tours. Adorning makes it look good, appealing, desirable. Paul also said that “we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life” (2 Corinthians 5:15-16). Speaking about Christ and living lives for Christ is a smell, detestable to some and delightful to others. Don’t we want it to be delightful? And when does the delightful, life to life part start? Only after a man believes, or as God’s Spirit is sovereignly drawing him to believe?
Of course if no one can hate what we’re doing, we may be seeking the wrong kind of attractiveness. Do not be ashamed of the gospel, and don’t be conformed to this world. But if no one wants what we have, we may be an ungodly sort of unattractive. Life can smell like death to the dead, but deadness also smells like death to the dead.
Second, this was written by a postmillennialist, but doesn’t it do a much better job of explaining how a dispensational premillennialist can be optimistic about the progress of the gospel and the “success” of the church while still thinking the world is going to hell?
As we spread “the fragrance of the knowledge of [Christ] everywhere,” God says that we are an aroma “among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance of life to life” (2 Corinthians 2:14-16). Spreading the fragrance happens by preaching (see verse 17), it happens by practice, and it happens when we partake at the Lord’s Table.
When we eat and drink we are “proclaiming the Lord’s death until he comes” (1 Corinthians 11:26). So when we gather around this table, it’s not only a left-over scent of break baked earlier in the morning, it’s not only the lingering whiff of a bottle of wine uncorked before the service, it is an aroma of life and death. Our communion has a smell to it, for some that fills them with more life from the fullness of God’s life, and for others it fills them with more death as they detest our joy in a meal of flesh and blood.
“Who is sufficient for these things?” (2 Corinthians 2:17) Who is “adequate” (NASB)? Who is worthy? It’s a humbling question with an obvious answer. None of us are worthy, no not one. But the good news is for the unworthy. Jesus died for the insufficient. Jesus rose again to bring us with Him to the Father. The bread is His body and the wine His blood given for us, and it is grace that is an aroma from life to life.
How does a Calvinist confess his sins? That’s not the start of a joke.
We are a Calvinistic church, meaning that we believe that God is God, God rules over all, and that includes His sovereignty in the salvation of men. We believe that He elects spiritually dead men to be brought to Him as worshippers for eternity. He has their names already written in a book. They are a love gift from the Father to the Son as a Bride.
Whether you like the nickname or not, it’s convenient theological shorthand. The least you could do is hope to be a Calvinist that isn’t weird.
So how does a Calvinist confess his sins? Some don’t. They confess that total depravity is a true doctrine, but they reason that God saves His chosen ones regardless of any specific repentance, so individual confession doesn’t matter. I’d call this a form of hyper-Calvinism, and more than that, I’d call it wrong.
There are some other Calvinists who don’t confess their sins because the truths of the doctrines of grace have caused them to see everyone else’s errors but their own. A certain kind of knowledge puffs up (1 Corinthians 8:1). I’d call this hypocritical-Calvinism, and it is worse than wrong.
Those who realize that they were corrupt and contemptible to God, rebels without a cause, dead in sin apart from God’s free choice and God’s perfect blood and God’s initiated heart-transplant, should not be proud. A Calvinist should confess his sins in humility. A Calvinist should confess his sins on his knees. We could call him a Calvikneest.
As part of our liturgy we’ve been inviting those who are able and willing to kneel in humble confession for many years. It’s not a convenient position for many, and a physical impossibility for a few. But for those who are able, wouldn’t it be a great testimony if others knew we were Calvinists by our knees?
I’m late to linking but the point remains piquant: the principles underneath today’s public education are rotten and Christians need to get off the floor.
Whoever the audience is for this blog, I imagine that it’s mostly my friends. If you are one of my friends, I also figure you read Blog and Mablog, and you almost certainly enjoyed #NoQuarterNovember. Wilson’s first post was, Burn All the Schools, and I’m still crying (on the inside) with laughter over this analogy:
As was the point with every #NoQuaterNovember post, he offered no qualifications. His post wasn’t about where Christians can or should teach. His post wasn’t about if Christians have survived or possibly could survive in the government education system. His post wasn’t that every private or Christian school is necessarily doing things right.
The point is that Christian parents are called to disciple their kids in the Christian way of life, and the “Christian way of life” does not include acting as if Christ is irrelevant to everything in life. It’s as if some education tsar took the anti-Shaffer-apologetic: “He Is Neither Here Nor There.” That’s the least bad problem with State schools, and that’s not good.