I would like to buy about three dollars worth of gospel, please. Not too much--just enough to make me happy, but not so much that I get addicted. I don't want so much gospel that I learn to really hate covetousness and lust. I certainly don't want so much that I start to love my enemies, cherish self-denial, and contemplate missionary service in some alien culture. I want ecstasy, not repentance; I want transcendence, not transformation. I would like to be cherished by some nice, forgiving, broad-minded people, but I myself don't want to love those from different races--especially if they smell. I would like enough gospel to make my family secure and my children well behaved, but not su much that I find my ambitions redirected or my giving too greatly enlarged. I would like about three dollars worth of gospel, please. (from D.A. Carson, Basics for Believers, p. 13)
May we say as Paul, I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me (Galatians 2:20).
Thursday, April 9, 2009
Tuesday, April 7, 2009
I'm Back...Maybe...
I'm always reminded that writing is 90 percent persperation and 10 percent inspiration. Bottom line: writing is work. I started this blog some days ago (actually MANY days ago) hoping that I would just magically write each day. I envisioned this blog being a new technological inspiration in which writing would just flow. This has not happened. Does this mean that I'm just a writer "wanna be?" Or am I just undisciplined?
I know for some writing may come easier than it does for others. But I think for most writing is work. This does not mean that there are not pleasures found in writing, but these pleasures are mainly found through discipline (or so I think).
My hope continues that I will continue this blog with the desires of writing that which will encourage others and exalt the name of Jesus Christ. I do not wish to be another "empty rhetoric" type blog in which only vain opinions are given. May God grant me the grace and wisdom to write that which speaks of the eternal.
Jeff
I know for some writing may come easier than it does for others. But I think for most writing is work. This does not mean that there are not pleasures found in writing, but these pleasures are mainly found through discipline (or so I think).
My hope continues that I will continue this blog with the desires of writing that which will encourage others and exalt the name of Jesus Christ. I do not wish to be another "empty rhetoric" type blog in which only vain opinions are given. May God grant me the grace and wisdom to write that which speaks of the eternal.
Jeff
Saturday, January 10, 2009
Culturally Relevant? Should We Care?
In the past few years, I've been concerned about the fascination of many who are more concerned with relevance than with truth. I sometimes become worried when I hear people comment that we must make God's Word relevant to others. I understand the need for common language and understanding, but relevant? God, who created all that is in existence, has spoken. I find that fairly relevant.
I have recently become encouraged recently by an article by Carl Trueman. I hope you will read it and that it will cause you to rethink the idea of what it means to be culturally relevant!
Jeff
Thursday, November 13, 2008
Where are the young men and women...
Where are the young men and women of this generation who will hold their lives cheap, and be faithful even unto death? Where are those who will lose their lives for Christ's sake--flinging them away for love of him? Where are those who will live dangerously and be reckless in his service? Where are his lovers--those who love him and the souls of men more than their own reputation or comfort, or very life?
Where are the men who say"no" to self; who take up Christ's cross to bear it after him; who are willing to be nailed to it in college or office, home or mission field; who are willing, if need be, to bleed, to suffer and to die on it?
Where are the men of vision today? Where are the men of enduring vision? Where are the men who have seen the King in his beauty, by whom from henceforth all else is counted but refuse that they may win Christ? Where are all the adventurers, the explorers, the pioneers for God who count one human soul of far greater value than the rise or fall of an empire? Where are the men of glory in God-sent loneliness, difficulties, persecutions, misunderstandings, discipline, sacrifice, death?
Where are the men who are willing to pay the price of vision?
Where are the men of prayer? Where are the men who, like the psalmist of old, count God's Word of more importance to them than their daily food? Where are the men who, like Moses, commune with God face to face as a man speaks with his friend, and unmistakably bear with them the fragrance of meeting through the day?
Whare are God's men in this day of God's power?
-taken from Sacrifice by Howard Guinness, pages 83-84
Where are the men who say"no" to self; who take up Christ's cross to bear it after him; who are willing to be nailed to it in college or office, home or mission field; who are willing, if need be, to bleed, to suffer and to die on it?
Where are the men of vision today? Where are the men of enduring vision? Where are the men who have seen the King in his beauty, by whom from henceforth all else is counted but refuse that they may win Christ? Where are all the adventurers, the explorers, the pioneers for God who count one human soul of far greater value than the rise or fall of an empire? Where are the men of glory in God-sent loneliness, difficulties, persecutions, misunderstandings, discipline, sacrifice, death?
Where are the men who are willing to pay the price of vision?
Where are the men of prayer? Where are the men who, like the psalmist of old, count God's Word of more importance to them than their daily food? Where are the men who, like Moses, commune with God face to face as a man speaks with his friend, and unmistakably bear with them the fragrance of meeting through the day?
Whare are God's men in this day of God's power?
-taken from Sacrifice by Howard Guinness, pages 83-84
Friday, October 31, 2008
Luther's Theology of the Cross (Happy Reformation Day)
Today, October 31, in the year 1517, Martin Luther posted his Ninety-Five Theses on the church door in Wittenberg. Though it was Luther's first attempt of many at writing or speaking against the theological thinking of his day, it was and continues to be a defining moment in history. The Ninety-Five Theses ushered in the dawn of the reformation.
Of the ninety-five theses, it is Luther's ninety-fifth that leads us to consider what some say is the heart of understanding Luther's theology. It reads: Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross! Luther is concerned with those who speak peace without the cross and offer glory without suffering.
In 1518, in another set of theses prepared for a debate at Heidelburg, Luther further defined his theology of the cross. He wrote: That person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things which have actually happened. He wrote further that he deserves to be a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross.
In the Heidelberg Disputation, it is important to understand that Luther is contrasting his theology of the cross with what he termed a theology of glory. A theology of glory was the medieval practice of theology that involved mere metaphysical speculation and attempted to find God by one's own reasoning and wisdom. In contrast, a theology of the cross finds God on the cross through faith. Luther wrote that he who does not know Christ does not know God hidden in suffering. Therefore he prefers works to suffering, glory to the cross, strength to weakness, wisdom to folly, and, in general, good to evil.
For Luther, to know God is to know him on the cross. Walter Von Loewenich writes in regard to this principle that God reveals himself in concealment, God's wisdom appears to men as foolishness, God's power is perfected in weakness, God's glory parades in lowliness, God's life becomes effective in the death of his Son.
Paul writes in 1 Corinthians: Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. Would we have chosen the cross and suffering as God's mode of saving the world? The cross is so scandalous and is only for the severest of criminals. Who would look for God on the cross? And yet Paul, and Luther, directs our gaze at God on the cross hidden in the midst of suffering.
Luther, beginning with his 95 Theses begins to direct the church of his day back to the cross. The question we must ask is do we need to recover a theology of the cross as a church? Do we prefer glory, strength, and wisdom compared to humility, weakness, and foolishness? Knowing that following Christ involves taking up our cross, are we willing to live sacrificial lives for the sake of gospel and others? Douglas John Hall writes that a theology of the cross…insists that God, who wills to meet us, love us, redeem us, meets, loves, and redeems us precisely where we are: in the valley of the shadow of death. As a result, will we engage the world around us and meet others with the truth of the gospel in the midst of their pain and struggle?
May we stand as Luther and proclaim and live life under the cross. And, may we daily remind ourselves that the word of the cross…to us who are being saved…is the power of God (1 Cor. 1:18) Therefore, far be it from me to boast except in the cross of our Lord Jesus Christ (Gal. 6:14).
Jeff
For more blogs concerning Reformation Day visit Tim Challies blogsite.
Of the ninety-five theses, it is Luther's ninety-fifth that leads us to consider what some say is the heart of understanding Luther's theology. It reads: Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross! Luther is concerned with those who speak peace without the cross and offer glory without suffering.
In 1518, in another set of theses prepared for a debate at Heidelburg, Luther further defined his theology of the cross. He wrote: That person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things which have actually happened. He wrote further that he deserves to be a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross.
In the Heidelberg Disputation, it is important to understand that Luther is contrasting his theology of the cross with what he termed a theology of glory. A theology of glory was the medieval practice of theology that involved mere metaphysical speculation and attempted to find God by one's own reasoning and wisdom. In contrast, a theology of the cross finds God on the cross through faith. Luther wrote that he who does not know Christ does not know God hidden in suffering. Therefore he prefers works to suffering, glory to the cross, strength to weakness, wisdom to folly, and, in general, good to evil.
For Luther, to know God is to know him on the cross. Walter Von Loewenich writes in regard to this principle that God reveals himself in concealment, God's wisdom appears to men as foolishness, God's power is perfected in weakness, God's glory parades in lowliness, God's life becomes effective in the death of his Son.
Paul writes in 1 Corinthians: Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. Would we have chosen the cross and suffering as God's mode of saving the world? The cross is so scandalous and is only for the severest of criminals. Who would look for God on the cross? And yet Paul, and Luther, directs our gaze at God on the cross hidden in the midst of suffering.
Luther, beginning with his 95 Theses begins to direct the church of his day back to the cross. The question we must ask is do we need to recover a theology of the cross as a church? Do we prefer glory, strength, and wisdom compared to humility, weakness, and foolishness? Knowing that following Christ involves taking up our cross, are we willing to live sacrificial lives for the sake of gospel and others? Douglas John Hall writes that a theology of the cross…insists that God, who wills to meet us, love us, redeem us, meets, loves, and redeems us precisely where we are: in the valley of the shadow of death. As a result, will we engage the world around us and meet others with the truth of the gospel in the midst of their pain and struggle?
May we stand as Luther and proclaim and live life under the cross. And, may we daily remind ourselves that the word of the cross…to us who are being saved…is the power of God (1 Cor. 1:18) Therefore, far be it from me to boast except in the cross of our Lord Jesus Christ (Gal. 6:14).
Jeff
For more blogs concerning Reformation Day visit Tim Challies blogsite.
Wednesday, October 29, 2008
The Most Important Institution Shaping Western Culture
I work on the campus of Texas Tech University so the following excerpt from the book Philosophical Foundations for a Christian Worldview by J.P. Moreland and William Lane Craig profoundly encourages and challenges me.
For the single most important institution shaping Western culture is the university. It is at the university that our future political leaders, our journalists, our teachers, our business executives, our lawyers, our artists, will be trained. It is at the university that they will formulate or, more likely, simply absorb the worldview that will shape their lives. And since these are the opinion-makers and leaders who shape our culture, the worlview that they imbibe at the university will be the one that shapes our culture. If the Christian worldview can be restored to a place of prominence and respect at the university, it will have a leavening effect throughout society. If we change the university, we change our culture through those who shape culture.
Tuesday, October 28, 2008
Are You Spiritually Healthy?
Are you spiritually healthy? Important question. Many times we evaluate spiritual health with actions such as church attendance, etc..., but spiritual health is much more than just activity. It involves the motivations and attitudes of the heart.
Consider the following questions as you gauge your spiritual health:
1. Do you thirst for God?
2. Are you governed increasingly by God's Word?
3. Are you more loving?
4. Are you more sensitive to God's presence?
5. Do you have a growing concern for the spiritual and temporal needs of others?
6. Do you delight in the bride of Christ (the church)?
7. Are the spiritual disciplines increasingly important to you? (ie. Bible study, prayer)
8. Do you still grieve over sin?
9. Are you forgiving of others?
10. Do you yearn for Heaven and to be with Jesus?
(questions taken from Ten Questions to Diagnose Your Spiritual Health by Donald Whitney)
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