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Lord's Day Liturgy

Ordered Affections

Knowing which mental shelf something belongs on is more than mere convenience. Groupings and hierarchies work for our good.

Two categories of affections are life-shapers. Affections can be aimed toward good or bad, they can be weak or strong, but they can also be comparative or integrated. The comparative and integrated categories are something I first read about in The Things of Earth by Joe Rigney. In order to please God we must have both and they must be in the right order.

By comparative affections we mean that we love nothing more than God by comparison. We love Him with all our heart (Matthew 22:37). We love Him more than mother or son or daughter (Matthew 10:37). We desire Him more than anything on earth (Psalm 73:25). Nothing compares. Even though He is unseen, the things of earth seem dim in His light (2 Corinthians 4:18).

As necessary and orienting as they are, they are regularly used to guilt others into sacrifices, and guilt is greater if they’re treated like the only category of affections. We could be made to feel bad that we’re hungry at all since, I mean, isn’t man supposed to live by the Word of God (Matthew 4:4)?

Of course bodies and bread, and hunger and baking, are all God’s ideas, ideas which are explained in that Word we live by. He is Lord of the seen things, even if they are temporary, and He requires that we receive them with thanks, that we steward and invest and share with others following His generous example. We are commanded to love our neighbors, our wives, our enemies.

These affections are integrated affections. Because we love God we don’t try to make every day Sunday. Because we love God most we know how to keep money as a servant not an idol. In order to love God, some of our minutes are spent examining if He is the preeminent love, and most of our minutes are spent putting that into practice.

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Lord's Day Liturgy

Affection Deficit

I finished reading 2 Chronicles again, and this time through the number of references to a man doing things with “all his heart” stood out to me. Jehoshaphat “sought the LORD with all his heart” (22:9), every work Hezekiah undertook he did “with all his heart” (31:21), Josiah committed to walk after the LORD “with all his heart” (34:31).

This got me thinking about the Great Commandment, of course, to love God with all our hearts (Deuteronomy 6:5, Matthew 22:37). And it also got me curious about whether the phrase “all his heart” relates to what modern men often call focus or being present and not distracted. So I searched for “all heart” in Scripture.

There is definitely a connection between attention deficit and affection deficit. So, for example, social media manipulation works on weak loves; the algorithms don’t have divine power.

Which brings me to the surprise I found in my searching.

I will rejoice in doing them good, and I will plant them in this land in faithfulness, with all my heart and all my soul. (Jeremiah 32:41)

That is not the high priest or a king speaking, it is the LORD Himself. God reveals His commitment in whole-hearted terms. In context the LORD is speaking to Israel about post-captivity. But His intention is to gather again and make a people and be their God. Divine power is at work changing our hearts.

I will give them one heart and one way, that they may fear me forever, for their own good and the good of their children after them. I will make with them an everlasting covenant, that I will not turn away from doing good to them. I will put the fear of me in their hearts that they may not turn from me. (verses 39-40)

Again the promise is directly to Israel, and by extension we receive application of the LORD’s intent. He is committed, with all His heart, to overcoming our affection deficit, and giving us proper fear of Him, faithful obedience to Him, and full affections for Him.

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The End of Many Books

The Religious Affections

This was one of the books that God used in the last half of 2005 to convict me of my mostly head/truth-based Christian life. Rereading it in the last half of 2019 and beginning of 2020 edified me greatly, even as I noticed more of Edwards’ repetitiveness. He also borders on stimulating doubt more than faith, but still a good challenge to loving obedience. The book in one sentence: you always do what you most want to do.

5 of 5 stars

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A Shot of Encouragement

Irrigating Deserts

For every one pupil who needs to be guarded from a weak excess of sensibility there are three who need to be awakened from the slumber of cold vulgarity. The task of the modern educator is not to cut down jungles but to irrigate deserts. The right defence against false sentiments is to inculcate just sentiments. By starving the sensibility of our pupils we only make them easier prey to the propagandist when he comes. For famished nature will be avenged and a hard heart is no infallible protection against a soft head.

—C. S. Lewis, The Abolition of Man, HarperCollins. Kindle Edition.

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Lord's Day Liturgy

Mud Pies in Our Pockets

The prophet Jeremiah wrote that the universe gasps at the evils of men who seek satisfaction in hand-dug, dirty, broken cisterns that can hold no water when the fountain of living waters is not only full and fresh, it is available.

C. S. Lewis wrote that God does not find our desires too strong but rather too weak. We are far too easily pleased. Like kids making mud pies in the slum we miss a vacation at the sea. We’re pleased with broken cisterns.

Albert Einstein said that “doing the same thing over and over again and expecting different results” is the definition of insanity. It’s insane to think our thirst will be satisfied from broken cisterns this time.

As God’s people, we need not be surprised that our hearts are hungry because we pursue bread for our bellies more than for our hearts. We are happy being distracted by digital mud pies in our pockets and wonder why we aren’t enjoying the ocean of God’s truth. We seek self all week long and then wonder why the questions in our small groups seem pokey or why Lord’s day worship seems cumbersome.

It’s crazy to think that we will get different results, spending our summer days in all the same ways, sticking our heads down in all the same cisterns. Our desires are too weak and it is not because God has become less desirable.

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For the Love of God

Genuine Religious Affections are Fruitful

I am (almost) ashamed. I have been one post away from finishing Known By Fruit for two months. But today I fix that and complete the final distinguishing mark of religious affections. To catch us up to speed, you may remember that genuine affections are spiritual, Godward, truth-driven, nature-changing and relentless. In addition, Genuine religious affections are fruitful.

Not only is this the last and longest section in The Religious Affections it is also the most important. For Edwards the best proof was always here, not in talk, not in feelings, not in imaginations and impressions, but in the fruit of Christian practice. This implied three things about the Christian’s conduct:

  1. That his behavior or practice in the world, be universally conformed to, and directed by, Christian rules.
  2. That he makes a business of such a holy practice above all things; that it be a business which he is chiefly engaged in, and devoted to, and pursues with highest earnestness and diligence: so that he may be said to make this practice of religion eminently his work and business.
  3. That he persists in it to the end of life: so that it may be said, not only to be his business at certain seasons, the business of the Sabbath days, or extraordinary times, or the business of a month, or year, or of seven years, or his business under certain circumstances, but the business of his life; it being that business which he perseveres in through all changes, and under all trials as long as he lives. (308-309)

In other words, if a man’s affections are genuine and spiritual he will see Scripture as the definitive blueprint for right behavior, he will pursue of holy practice as the highest priority of his life, and he will be consistent and persevere in this for all his life. The apostle John clarifies the conclusive property of righteous practice in 1 John 3:6-10.

No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. No one born of God makes a practice of sinning, for God’s seed abides in him, and he cannot keep on sinning because he has been born of God. By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.

And I mean, why wouldn’t our lives be fruitful? God has planned and prepared good works for us (Ephesians 2:10), He has made us dead to sin by our union with Christ (Romans 6), He has given us His Holy Spirit to enable holy living (Romans 8) and to produce fruit in us (Galatians 5). The Holy Spirit is the guarantee of finishing this for the future, so He who began a good work will be faithful to complete it. God is on our side! Edwards celebrates the certainty of divinely produces fruit:

No wonder that that which is divine is powerful and effectual; for it has omnipotence on its side. If God dwells in the heart, and is vitally united to it, He will show that He is God by the efficacy of His operation. (315)

This good fruit should be visible to others. Inconspicuous fruit is bad fruit. Our Lord not only declares that the true nature of a heart is disclosed externally and visibly but He also directs His followers to display good works for the sake of His Father’s glory.

Matthew 7:16 You will recognize them by their fruits.

Matthew 12:33 Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for the tree is known by its fruit.

Matthew 5:16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

Edwards explains why the fruit illustration is so fitting:

The tree is made perfect in the fruit; it is not perfected in the first quickening of the seed and in its putting forth root and sprout; nor is it perfected when it comes up out of the ground; nor is it perfected in bringing forth leaves; nor yet in putting forth blossoms: but when it has brought forth good, ripe fruit; then it is perfected, therein it reaches its end; the design of the tree is finished: all that belongs to the tree is completed and brought to its proper effect in the fruit. (355)

Fruit is the point and the final part of the tree’s maturation process. Likewise for the Christian fruit is the main and most proper diagnostic. It is not talk or manner of speech or expressions of emotion, but fruit. As Edwards pointed out,

Passing affections easily produce words; and words are cheap. …Christian practice is a costly, laborious thing. (p.332, emphasis added)

Not only is good fruit visible to others but our good works are the chief evidences to our own consciences. Godliness is not in a heart that intends to do the will of God, but in a heart that actually does it.

It is therefore exceedingly absurd and even ridiculous for any to pretend that they have a good heart, while they live a wicked life, or do not bring forth the fruit of universal holiness in their practice. (348)

So,

Christian practice is the sign of signs. (369)

The more fruit of holiness, the more evidence of your affections being genuine. To the degree that your practice is influenced for God, that is the degree of your affections for God.

How important is it for us to be lively and relentless and humble and Christlike and truth-driven and Godward fruit-bearers. If we long to live and do everything for the love of God, these are the things that will mark us; they will distinguish us to the world and they will be great signs of assurance that divine grace is at work in us.

Edwards final assertion in The Religious Affections from 300 years ago applies equally for us:

(This kind of spiritually fruitful life) would above all things, tend to convince men that there is a reality in religion, and greatly awaken them, and win them, by convincing their consciences of the importance and excellency of religion. (382)

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For the Love of God

Genuine Religious Affections are Relentless

This fifth mark is acutely helpful but typically ignored in the attempt to identify gracious, spiritual affections.

5. Genuine religious affections are relentless.

In other words, genuine affections are always increasing and developing. They are not stagnant nor are they easily satisfied with their attainments. They do not applaud themselves and pat themselves on the back for how far they’ve come. Truly spiritual affections are not easily satiated. They are always pressing and pushing to mature more.

The kindling and raising of gracious affections is like kindling a flame; the higher it is raised, the more ardent it is; and the more it burns, the more vehemently does it tend and seek to burn. (303)

A fire lit is a fire seeking to burn. Isn’t that exactly what we see of Paul?

Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. (Philippians 3:12-14)

This is why in the New Testament, conversion is always seen as just the beginning. Men are to run the race with commitment and not stop until the course is completed. Believers are constantly striving and agonizing, wresting against principalities and powers, fighting, standing, pressing forward, crying to God day and night. Taking a break from the battle or calling a timeout during the fight is a sure way to be toast. Satan is not resting. Sin takes no breathers. That is why we must be ever alert and always active. Edwards dreadfully warns us away from half-heartedness:

Slothfulness in the service of God in His professed servants is as damning as open rebellion; for the slothful servant is a wicked servant and shall be cast into open darkness among God’s open enemies.

But gracious and genuine affections are not intermittent or listless, they are relentless.

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For the Love of God

Genuine Religious Affections are Nature-Changing

Today we pick up with the next distinguishing mark of genuine religious affections.

4. Genuine religious affections are nature-changing.

Though I suppose that this one should be obvious, it apparently is not. When the Bible talks about salvation and conversion and becoming a Christian, it uses language like “born again,” “new creatures,” “taking off the old man and putting on the new man,” “being made partakers of the divine nature” and so on. These images do not present genuine Christian life as an add-on or a surface level change or simply behavior modification. Genuine religious affections stem from an entirely different, completely changed, new nature.

Of all the changes, perhaps the single most affected part is our perspective on ourselves. That is to say, genuine religious affections are always distinguished by the presence of humility. Whereas the natural man and the hypocrite are always lifting themselves up, genuine affections cause a man to be low. We know we must decrease while Christ increases. Edwards defined this “evangelical humiliation” as the

sense that a Christian has of his own utter insufficiency, despicableness, and odiousness with an answerable frame of heart. (237)

Religious posers compare themselves with others. They think that they are not nearly as bad as most everyone else and figure that they have done numerous noteworthy religious things. They are like the Pharisee in Jesus’ parable who thanked God that he was not like others. They tend to be the hero of every story they tell.

But true saints compare themselves with God’s standard. And in proportion to God’s position and requirements, no one in this world is what they ought to be. The highest love that any have in this life is but skimpy, tepid, and diluted in comparison to what our obligations are. Edwards’ logic is watertight here.

The least sin against an infinite God has an infinite hatefulness or deformity in it; but the highest degree of holiness in a creature has not an infinite loveliness in it.

Our obligation to love and honor any being is in some proportion to his loveliness and honorableness, or to his worthiness to be loved and honored by us…We are surely under greater obligation to love a more lovely being than a less lovely; and if a Being be infinitely lovely or worthy to be loved by us, then our obligations to love Him are infinitely great, and therefore whatever is contrary to this love, has in it infinite iniquity, deformity, and unworthiness.

So much the greater distance between God and the creature, so much the less is the creature’s respect worthy of God’s notice or regard. A great degree of superiority increases the obligation of the inferior to regard the superior, and so makes the want of regard more hateful. But a great degree of inferiority diminishes the worth of the regard of the inferior; because the more he is inferior, the less he is worthy of notice; the less he is, the less is what he can offer worth…as he is little, and little worth, so is his respect little worth.

In other words, our wickedness is infinitely despicable and our best love is hardly admirable compared to what He deserves. Of course, we tend to overestimate our position and therefore underestimate the distance between ourselves and God. This is a monumental mistake.

Though the following illustration is far from Edwardsean, perhaps it will help to knock us off our proud pedestals.

Imagine that you are the curator of a worm farm. You have acquired an aquarium and collected a great number of worms for your colony. You provide your worm community with food, water, protection from attack, and all other things necessary for their pursuit of happiness. In return you require the group to follow, let’s say 10 commands. You even display those commands on a poster on the side of the aquarium for all to see. Most of the worms appreciate your care and oversight, so much so that they decided to hold weekly services to sing songs of thanks and praise.

But here are two very important questions. First, would that worm worship make you feel truly respected? When you were ignored at parties, would your self-image be boosted by remembering that at least the worms love you? Probably not. They are worms. Their admiration and submission is only worth so much.

And the second question is, what would you do if one of those worms disobeyed? Would you not find that utterly inappropriate and reprehensible? How dare a worm disregard you!

And though God is graciously more mindful of man than men are of worms, the point is in the parallel. The more we understand how infinitely great and holy God is the more we see how wicked and pathetic we are. And as we see the distance between us we will must be more humble. The best we can offer Him is worthless. The worst we can offer Him is infinitely bad. The more actually holy we get the more sense and sensitivity we will have to how holy we still are not. We will never imagine our humility to be low enough. As Edwards wrote,

It is really no argument of any great conviction of sin for some men to think themselves to be sinful beyond most others in the world; because they are so indeed very plainly and notoriously. (260)

So gracious affections come from a changed nature, and one evidence (on a great heap of evidences) of a changed nature is developing humility.