Spiritual Formation

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The Sacrament of Nature

into the mountainsI love being in places where one can recall and receive the sacrament of nature. God’s cathedral engages all the senses. There is over-much to take in for the eye-gate; the foot feels the soft pad of dust and needles. The nostrils fill with the scent of pine or sage, and the ear hears the white noise of water over rocks or the choir of birds and insects.

Grace pervades the soul and the Spirit rushes by in wind and water, and my prayers reach heavenward disguised as sparks from a fir log in the fire.

I watch the the water run over the terraced rocks and wonder whether I am like the ever-running water orterraced water over stones the silently enduring rocks.  The water is every millisecond a different shape, never stopping and always the same, flowing and flowing. The rocks sit stolidly, watching them reveals no change, but year by year they are molded by the eternally running water.

Which is more about life: the rocks or the water? I observe the drop of the land and the twisting course of the river and note that the water shows no sign of having cut the path, but seems to flow as directed, and I muse on the interdependence of leader and follower.

Grace is always available but must be observed and accepted to be received in all its capacity. I think the unconscious effect is never so transformative as when received and welcomed, cherished and imbibed. Nature overflows with grace and yet is inhabited by “red in tooth and claw.” This is the way of our world, I think.

Rain falls on the righteous and the wicked, but only those who notice and practice gratitude receive the full grace. The water falls over the rocks whether anyone sees, but the sprites watch and the angels hear, and sometimes we are there to drink deep and receive the peace.

The dominical sacraments work like this too. They do their work whether we recognize it or not, but the effect is enhanced and expanded by our observation. Start with paying attention and add gratitude into the mix, then watch to see what happens over time. You are the rocks and the elements are the water.

terraced water over stones2

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Living the Psalms

Nate,

How do I go about learning to navigate the Psalms better? I struggle to understand them unless I have a context or topic associated with them beforehand.

Earnest

text message

 

Dear Earnest,

  1. Turn to the Psalms in moments of felt need
  2. Practice

Age and experience will embed the Psalms in your affections as you find in them, sometimes, your only comfort.

Make their review a habitual part of your life. I recommend using a through the Psalms every two months approach, with psalms for every morning and evening. Only by deep familiarity can you practice biblical meditation (haggah), and then as life take its inevitably difficult twists and turns, the Psalms become the soundtrack of your sanity (or your sanctification; both are true).

A specific example comes to mind. I recall being on a six-hour road trip some 12 years ago when I was unexpectedly struck by the most intense sexual temptation I’ve ever experienced. I made it home faithfully by popping in a Sons of Korah CD and playing Psalm 116 on repeat for an hour or two, singing along at full volume like a fool for Jesus.

As you can likely imagine, Psalm 116 now has a very special place in my affections. The difficult path of discipleship, what we otherwise call “life”, brings the Psalms home to us all, if we will but listen to them. It is evidence of God’s phenomenal grace and amazing providence that He gave us such an emotion-packed and ever applicable tool.

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Finding Healing for Our Hurts & Clarity for Our Confusion

“By the discovery of God, … I do not mean anything mysterious, or mystical, or unattainable. I simply mean becoming acquainted with Him as one becomes acquainted with a human friend; that is, finding out what is His nature, and His character, and coming to understand His ways.”

“My own experience has been something like this. My knowledge of God, beginning on a very low plane, and in the midst of greatest darkness and ignorance, advanced slowly through many stages, and with a vast amount of useless conflict and wrestling, to the place where I learned at last that Christ was the ‘express image’ of God, and where I became therefore in measure acquainted with Him, and discovered to my amazement and delight His utter unselfishness, and saw it was safe to trust in Him. And from this time all my doubts and questioning have been slowly disappearing in the blaze of this magnificent knowledge.”[i]

My experience, which may not be universal but seems to me as if it should be, is that our pain or confusion is best sorted in the Divine Presence. The immediacy of His reality puts ourselves into proper perspective, while the intensity of His love for and attitude toward us heals our hurts. We arrive at these moments via study, practice, intentionality, and His sovereignty.

I had the opportunity to pray to God with a good friend listening a few mornings ago. He happened to invite me to pray when I had just been moved in spirit by contemplating a truth about God’s character. I knew that if I began praying in that moment it was going to be very personal—the kind of praying that only happens in my prayer closet and even then is restrained by my (damnable) reluctance to seem (to myself, ironically) as if I am so enchanted by God as to have no thought of dignity—I was reluctant to go there, as I am unaccustomed to anyone else being privy to my personal prayer life with God, and because I care too much about what others might think, but after a few moments of hesitation I went there anyway. In His Presence all thoughts of my friend’s opinions or even attendance were erased, as I was caught up in the recognition of God’s character.

I came away from this experience—of a few moments—a changed man. This is the kind of thing I have in mind, and am trying to capture in my first paragraph.

​

[i] Hannah Whitall Smith, The Unselfishness of God (New York: Fleming H. Revell Company, 1903), p. 14. as quoted in Hannah Whitall Smith and Melvin Easterday Dieter, The Christian’s Secret of a Holy Life: The Unpublished Personal Writings of Hannah Whitall Smith (Oak Harbor: Logos Research Systems, Inc., 1997).

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Can Yoga Be Redeemed?

I must state as clearly as possible that anyone who gets involved with yoga, and kundalini energy which is the aim of all yoga, is making a very, very big mistake. No matter how committed a Christian may be, pastor or lay person alike, when a believer chooses to involve himself or herself with the world of the occult, including any and all levels of yoga practice, for “exercise” or otherwise, very powerful spontaneous demonic manifestations can and do oftentimes occur. Many ignorant people say that yoga exercises can be separated from yoga philosophy. This simply is not true. It is a well known fact that yoga postures/poses are the outworking of occult philosophy. Yoga is an occult practice. It is the basis of the Hinduism. Westernized as “Breath Religion”, “The Science of Breath”, and “Transcendental Meditation” it leads individuals to believe the great lie of human “godhood”. Yoga is demonic in origin, it comes from the teachings of demons, and it stands vehemently opposed to the God of the Bible and to every Christians’ faith in the Person and work of Jesus Christ. Yoga, even done as merely an “exercise”, has the power to produce occult phenomena dangerous enough to undo the human psyche. Sadly, countless people, including many undiscerning Christians, believe that yoga can be done as exercise or as an integrative worship practice – as part of a “transformative process” of drawing “closer to the Divine”. Nothing could be further from the truth.

“Kundalini is the mainstay of all yoga practices.” – Hans Ulrich Reiker, The Yoga of Light: Hatha Yoga Pradipika, New York: Seabury Press, 1971, p. 101

Before moving on to anything further, let’s establish the agreed upon background.

  1. There is another realm every bit as real, perhaps more real, than this realm. We can say this with confidence for a variety of reasons, but including the command to Moses to build the Tabernacle as a copy or pattern of what he would be shown: the real in the heavenly realm.
  2. These two realms are interconnected, as evidenced (among other things) by Jacob’s Ladder (and Daniel’s vision where Michael had to come rescue Gabriel, etc., etc.)
  3. Our daily, tangible lives are indissolubly linked to the spirit realm as evidenced by Paul’s statement, “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. (Ephesians 6:12)

Second, let’s establish that neither myself nor the quoted author are arguing that any movement is inherently evil. There is nothing inherently evil about raising the middle finger. But… what is it that makes that gesture evil?

Theoretically (and realistically) someone could not know the significance of that gesture and raise their middle finger with no malicious intent. But here’s the point… for some time folks who perceive the lack of comprehension will not respond to that gesture, but at some point someone is going to punch them.

The answer to my previous question is that there is contextual agreement upon the significance of a movement. I raise my palm up to you when you’re running toward me and you will know that I am indicating you should stop, though that same movement would have meant, “Greetings,” if you met a Lakota Sioux in 1824. The yoga postures were designed and communicated by spirit entities and they, in agreement with previous and contemporary humans, have invested those movements with significance that the demonic entities treat very legalistically. This significance has persisted for millennia, and is not about to be let go of by those behind their revelation to humans (c.f., 1 Enoch 9:5-7).

A yoga pose, accidentally struck, is a non-thing, a triviality, an accident. But yoga poses regularly practiced are the waving of a flag in the spiritual realm. They will attract attention, whether you wave that flag with intent or not.

But there is more to it even than that. Just as few know much about Kinesiology and yet is has an effect, just as putting one’s shoulders back will enhance breathing compared to doubling over and hunching one’s shoulders, the yoga postures are designed with an awareness that humans rarely possess about the effects each pose has on receptivity to spiritual activity, and the enhancement or alignment of “energies” in the body that are often unperceived.

The entire thrust of God’s commandments suggest that His children are to be aware of the spiritual realm but permit God alone to mediate our interaction with it. The practice of sorcery, divination, necromancy, and pharmakeia for man-initiated connection/communication with the spirit realm is prohibited with prejudice. While we want to deny it, the adversaries know that this is precisely what yoga is for, and they are encouraging its growth among us at every opportunity.

Swami Sivasiva Plani wrote in 1991,

A small army of yoga missionaries – hatha, raja, siddha and kundalini – beautifully trained in the last 10 years, is about to set upon the western world. They may not call themselves Hindu, but Hindus know where yoga came from and where it goes. (“An Open Letter to Evangelicals,” in Hinduism Today, January 1991)

Sannyasin Arumugaswami asserts, “Hinduism is the soul of Yoga….A Christian trying to adapt these principles will likely disrupt their own Christian beliefs.”

As I mentioned previously, the argument is not that any movement (or breathing pattern) is in and of itself inherently evil. No, everything God created is good, and every good and every perfect gift comes down from the Father of Lights who is above.

I think, however, that we too often forget what evil is: the twisting of what was created for good away from God’s intent. The variety of ways in which this truth works itself out in our lives is too seldom recognized, which is unfortunate because its contemplation is quite revelatory.

To establish the interplay at work here, let’s take an extreme example, so clear and evident that it will illumine our perception when analyzing more murky examples. Marital intimacy and fornication are the same movement. God created this “movement” and He clearly intended it for good, so what is it that makes marital intimacy one of the greatest goods we can experience and extra-marital relations wrong—with a spectrum of wrong extending to some of the worst evils we can contemplate, and yet still the same movement?

Clearly intent is a major factor, but it is not just intent. For example, had we lived in 1st century Corinth, we would not have imagined that we could wander into the local temple with our spouse, and in the midst of the thousand courtesans the temple housed, engaged in marital intimacy with our spouse to the glory of God, while all around us worshipers of Aphrodite coupled to the glory of a rebellious spirit. And let’s be honest, despite the best of imaginary intentions, if we made that our regular practice, how long do you think it would be before our perspective on what is permissible began to be impacted? Humans are hard-wired to accept what is familiar as acceptable.

Let’s try the typical arguments in favor of yoga out in this context… So if a couple goes to the Temple Aphrodite with no intent to connect with or interact with demonic powers, does not pray to anyone but YHWH, and puts themselves in postures of intimacy only with their spouse, this would be somehow wrong? Well, perhaps not, strictly speaking. Can we agree that it would be at least unwise, and at best confusing? And when one considers that the spiritual powers are territorial in nature (cf. Deut 32:8-9, “When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God. But the Lord’s portion is his people, Jacob his alloted heritage.”) it becomes evident that place and context matter.

Because of this Deuteronomy 32 worldview, we can understand that location in the Bible has cosmic significance. Ground is either holy, meaning dedicated to Yahweh, or it is the domain of another god. This is why the terms used to refer to the rebellious spirits in Scripture are often those of geographic dominion: “the prince of the kingdom of Persia,” “principalities,” “rulers” (Daniel 10:13; Eph 6:12).

This worldview is reflected in many places in the Bible. For instance, in the Old Testament the book of Daniel refers to foreign nations being ruled by divine “princes” (Dan. 10:13, 20–21). Another example: When David was running from King Saul, he was forced out of Israel into Philistine territory. In 1 Samuel 26:19, David cried, “They have driven me out from the LORD’s land to a country where I can only worship foreign gods” (GNT). David wasn’t switching gods. He also wasn’t denying that God was present everywhere. But Israel was holy ground, the place that belonged to the true God. David was stuck in the domain of another god. [Michael Heiser, Supernatural: What the Bible Teaches about the Unseen World And Why It Matters]

Old Testament era people knew this: think of Naaman taking Israeli ground back with him to Syria (2 Kings 5:17-18). This was clearly Paul’s view as well, “No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons. [or stretch the stretch of demons in the house of demons] You cannot partake of the table of the Lord and the table of demons. Shall we provoke the Lord to jealousy?” No, rather, “flee from idolatry”! (1 Corinthians 10:14-22).

So, while we might call it a “yoga studio,” the reality is that this is a pagan temple, and we are as proscribed from engaging in what God intended for good there as we are at the temple Paul refers to. Eating and drinking, moving and stretching, and sexual intimacy are all created by God for good, but location, intent, association, and community all matter.

But what about this question? “What happened to the redemption theology we discussed back in the day – Christians through the Holy Spirit and practice can redeem the intents of evil, turning for good what Satan intended for bad?”

Indeed! We were redeemed in order to be redemptive. Nothing has happened to this imperative in my theological understanding. However, context, intent, location, association, community, and culture all make a difference. In the case of sexual intimacy, redemption means pulling it out of the public eye. In the case of eating and drinking, redemption means doing so in God-honoring settings, according to the rules He gave, and in accordance with needs and balanced desires. In the case of movement, it is theoretically possible to imitate yoga moves in your own home, independent of anyone else’s intention and practice, except…if you do some research you will discover not just that these movements themselves are flag signals in the spiritual realm, but that they are intentionally designed to open one up to influence and interaction. The details of this go beyond what I am comfortable discussing in a public forum, and frankly, if you decide to look into it, I would recommend doing so with another trusted brother or sister. This will take you some very uncomfortable places.

So, God created movement, envisioned stretching, and wanted us to glory in exercising the bodies He created and the wonder that they are: all to His praise and His glory. He also revealed some information and hid other information. It was rebellious spirit-realm-dwellers who began to reveal additional but only partial information that God had not revealed (cf. Gen 3:1-7; 6:1-5; 1 Enoch 6-10), and I think we are wise to remain within the boundaries of what God prescribed and proscribed.

That having been said, there is something called Praise Moves, which takes the idea of healthy movement and stretching and intentionally situates those movements within worship of the One True God. I have felt very ambivalent about this organization, even though the founder is a former yoga master, and is adamantly opposed to the yoga. But your challenge, Will, confirmed to me as I thought this through that it is possible to redeem the concept of healthy movement, so long as it is entirely disconnected from the practice of yoga, and situated within the context of Christian worship, rather than demonic obeisance. It’s still not my thing, but that’s neither here nor there.

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Is it a sin?

“Is it a sin?”

I’ve heard this question delivered with defiance and with sincere desire to understand. In this vein sometimes one hears, “Is it a sin, or just not recommended?” The question can apply to almost any behavior (or lack thereof) and is typically trotted out in discussion about something different than your conversation partner’s present practice.

“Is it a sin?” is a loaded question both in terms of what it reveals about a perspective too many of us unconsciously share, and in what it suggests may be behind the perspective of the person to whom the question is posed.

But let me put it this way: sin is anything less than the perfect glory of God (Romans 3:23), so yes, doing anything Jesus wouldn’t do is a sin. However, there is therefore now no condemnation to those who are in Christ Jess….shall we continue to sin that grace may abound? God forbid!

So what am I saying? We are swimming in sins of a variety of kinds, some of ignorance, some of weakness, and some of our own deliberate fault; praise be to God that we have forgiveness of these many sins through the sacrifice of His Son on our behalf. So, now that I have no obligation to earn my salvation or to try and improve God’s opinion of me, I am now free to diligently labor to imitate Jesus ever more faithfully over time, as He leads and convicts me, and enabled to do so by the presence and leading of His Spirit in my new man. We are privileged to have His help in gradually re-fashioning our selves back into the image in which we were originally created.

I thought about it this morning, when once again God woke me up 30 minutes before my alarm, and I sensed He was calling me to come spend time with Him. Yesterday, I started praying but stayed in bed… there is this complex mixture of truths that I reflected on as I sat on the edge of my bed and then shuffled downstairs. On the one hand, I realize that God is calling me to live up to the potential for which He created me, and the circumstances of my life will be altered as a result of how faithful or unfaithful I am to His ways. On the other hand, I thought about how I feel when I open my kids bedroom door at 6:30 am and they moan and stretch and then rise to go swim… my feelings are entirely loving and positive–there is no condemnation or impatience in my heart, just love for them–and I pondered the truth that this is how God feels about me as well. And some mornings because I both want what is best for them, but also have compassion on them, I want to just let them sleep…as we did this morning. And I know that this too is what God is like: 

Psalm 103:13–14 

“As a father shows compassion to his children,
so the Lord shows compassion to those who fear him.
For he knows our frame; he remembers that we are dust.”

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God’s Holy Days

It is worthwhile to ponder why God created set times for offering worship, appointed times for meeting together, regular appointments to celebrate, remember and anticipate His redemptive action in history. I suspect it has a lot to do with a strange turn of words in Exodus 24:3. The people of Israel stand at the foot of Mt. Sinai, where Moses has gone up to meet with God, and now returns to share with the people God’s instructions for living, and they reply, “We will do and we will hear.”

“Practice is to Judaism what belief is to Christianity. That is not to say that Judaism doesn’t have dogma or doctrine. It is rather to say that for Jews, the essence of the thing is a doing, an action. Your faith might come and go, but your practice ought not waver. (Indeed, Judiasm suggests that the repeating of the practice is the best way to ensure that a doubter’s faith will return.) This is perhaps best explained by a midrash (a rabbinic commentary on a biblical text). This midrash explains a curious turn of phrase in the Book of Exodus: “Na’aseh v’nishma,” which means “we will do and we will hear” or “we will do and we will understand,” a phrase drawn from Exodus 24, in which the people of Israel proclaim “All the words that God has spoken, we will do and we will hear.” The word order, the rabbis have observed, doesn’t seem to make any sense: How can a person obey God’s commandment before they hear it? But the counterintuitive lesson, the midrash continues, is precisely that one acts out God’s commands, one does things unto God, and eventually, through the doing, one will come to hear and understand and believe. In this midrash, the rabbis have offered an apology for spiritual practice, for doing.”[1]

One of the reasons liturgy, prayerbooks, and appointed times are so important to us is that they shepherd us through the ups and downs of a life filled with unknowns, with difficulties, with times that don’t make sense to us from our limited perspective. Not only do they root us in the practices that will envelop, guide and protect us, which will eventually shed light on precisely those things that perplex us, but they also work to remove from us the individuality so prevalent in North American Christianity.

When your doing is rooted in community—everyone I know and love is praying these prayers with me, my ancestors (spiritual and/or literal), my friends, my descendants will practice these same disciplines—it reminds that you are a part of something bigger than yourself and your obsessions. There are times when you benefit from the faith of those around you, even when you might not be sure if you could muster it up yourself. Indeed, Mark 2:5 tells us that it was due to the faith of his friends that Jesus healed the paralytic lowered down through the roof.

The Fall Festivals are upon us. To many Christians this is an unfamiliar phrase, yet what we often consider the Jewish holidays are never so called in Scripture. Rather, God declares: “These are My appointed times, the times of the LORD that you will proclaim as sacred assemblies” (Leviticus 23:2 HCSB). If, indeed, as Paul wrote in the letter to the believers in Ephesus we, “are no longer foreigners and strangers, but fellow citizens with the saints, and members of God’s household” then it is fitting for us as “children of Abraham”[2] to join Israel in showing up for the appointments God has set.

No, we cannot completely fulfill these festivals, for each included sacrifices and offerings that were to be given at the Temple, yet we can observe and remember them, seeking to find in them the truths God intended for His people to recall and to inhabit.

[1] Lauren Winner. Mudhouse Sabbath: An Invitation to a Life of Spiritual Discipline. Brewster, MA: Paraclete Press, 2003. pp. ix-x.

[2] Galatians 3:6-9

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Proverbs 31:10-31

I worked for a couple months at the beginning of this year to translate Proverbs 31:10-31, because I wasn’t entirely satisfied with any of the existing English translations. The following is the result.

Who can find a valorous wife?

  Her worth is far beyond jewels.

Her husband trusts her unreservedly,

  and lacks no good thing.

She brings him profit, not loss,

  all the days of her life.

She seeks out wool and flax,

  and delights in the work of her hands.

Like a merchant’s ship,

  she brings food from afar.

Rising while yet dark,

  she prepares food for her household,

  and portions for her maids.

She considers a field and buys it;

  from the fruit of her labors she plants a garden.

She wraps her waist with a will,

  and flexes her shoulders to the task.

She perceives that her business thrives;

  her lamp never flags at night.

She sets her hand to the loom,

  and her fingers ply the spindle.

She’s open-handed with the poor,

  and extends her arms to the needy.

She has no fear of snow for her household,

  for all her charges are doubly cloaked.

She fashions her coverings,

  her garments of linen and purple.

Her husband is known in the city gates,

  where he dwells among the elders of the land.

She makes clothing and sells it,

  and offers aprons to the merchant.

She is clothed with strength and dignity;

  she can laugh at the days to come.

She opens her mouth with wisdom,

  and the law of steadfast love is on her tongue.

She watches the ways of her household,

  and does not eat the bread of idleness.

Her children respect and bless her;

  her husband also, and he praises her:

“Many women have done well,

  but you shine amongst them!

Charm is misleading and beauty soon fades,

  but a woman who fears the Lord shall be praised.

Acclaim the fruit of her hands!

  May her works praise her in the gates!

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Religion or Relationship?

Many today attack religion thinking Christianity is a relationship, and it certainly is! But this is like saying government is bad because our government is bad, but government is a gift of God. The same is true of religion. To say, “Jesus trumps religion,” uses the word “religion” differently than does the New Testament. All other religions disappoint because they are idolatrous and twist the worshipper into the shape of the created rather than the Creator.

James 1:26-27 mentions both vain and true religion. We ought to oppose vain religion, and embrace true religion. Only the life-encompassing pattern of worship prescribed by God will fulfill.

The religion vs. relationship choice, just as the love vs. law choice, is false because all relationships require structure. True religion is the prescribed form of a relationship with God, and an essential part of His plan for the transformation of sin-sickened souls. True religion is not self-defined, but follows a pattern outlined by Scripture.

Imagine, for example, attempting to sustain your marriage without submitting to its form(s). “Honey, it’s okay that I’m going out to dinner with this other lady, because I don’t actually have a relationship with her; it’s you I love.” Well, you won’t have a relationship for long! It’s the same way with God. “God, I’m going to approach you with yoga and marijuana; I’m sure you’ll be okay with it, because it’s still you I’m pursuing.” Sorry, that’s the ways and means of idolatrous worship.

The habits of a religion reveal and affirm what we believe and whom we serve. It is “the binding tendency in every man to dedicate himself with his whole heart to the true God or an idol” (F. Nigel Lee). Religion inaugurates, declares, represents, and rehearses covenantal bonds. We submit to or cooperate with the terms of a religion in our way of life—consciously or unconsciously—because we cannot escape having been made in the image of God: created to worship and serve. We will therefore, either worship God according to the pattern of His character, or worship any number of alternatives (including ourselves) according to the pattern of their emphases.

The word “religion” comes from the Latin word religare which means “to bind” or “to tie.” The root of the word is lig-, from which we get our words “ligament” and “ligature.” Though light and easy there is a yoke for Christ followers: a binding tie which serves to guide us. There is a reason we are servants; we are not free but a doulos (bondservant). We are not our own; we were bought with a price.

The relationship we have with Christ is founded upon a covenantal/judicial word-act (not incidentally compared to marriage in Eph 5:31-32), and as a covenant it comes with terms. Terms we cannot satisfy on our own, therefore they were satisfied for us, in order that “the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.”

Assuredly, Christianity is a relationship with Christ. But there is no relationship with Christ outside of his covenant promises and action. A covenant is, by definition, a relationship established upon certain bonds, and each covenantal relationship has behaviors that are required for participants. Our covenant with God depends upon His faithfulness alone, but our covenantal obligations are in no way thus diminished. We now pursue them with freedom rather than condemnation, but our release from condemnation does not remove the goodness of the way prescribed by our Suzerain (see http://www.fivesolas.com/suzerain.htm).

“I am the way, the truth, and the life” indicates that in the worship of Jesus one gets true religion: a container for your worship, attitudes, thoughts, and practices that will produce blessing if it is followed and cursing if it is thwarted. Even though it is good for image-bearers to follow this religion, they cannot thus earn their salvation. However, on the other side of having been justified, the religion of the Jesus Way (described from Genesis to Revelation) is a good and perfect gift that we embrace to our benefit, and as a necessary part of the abundant life God has designed and described. Grace is opposed to earning but not to effort and the variety of efforts God prescribes to us as containing life is true religion: the only one that will satisfy.

There are only two religions: Christianity or Paganism. Paganism comes in many forms, but they all boil down to a rejection of the Sovereign Authority of God and a rejection of His religion: a covenantal tie to Him that acknowledges His all-encompassing Rule, and enjoins upon us a way of relating to and serving Him. To reject religion as bad is to deny one of God’s gifts, and to inescapably embrace a syncretistic blend of His way and our preferences: a new gnosticism which inevitably devolves into idolatry.

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Nehemiah or Noah?

Dear Brothers and Sisters,

Our country is burning; we ought to have this degree of urgency: the home (country) you live in is burning—not smoldering, burning.

If you don’t think so, read this article from the New York Times: Bigotry, the Bible and the Lessons of Indiana.  Note these frightening words, “…church leaders must be made to take homosexuality off the sin list.”  Did you catch that? Not ‘must be persuaded,’ but “must be made.” Compelled. Forced. Your children are already being labeled bigots; not will be some day—are now being ostracized and the society prepared to marginalize and eradicate them in the near future.

And it’s not as if this article is alone, nor even rare…this is the growing consensus—even amongst a rapidly growing number of Christians (and so-called Christians).

What must we do? First, we must recognize where we are, and just as importantly, how we got here. To that end, please read this article by Douglas Wilson: “Our Transgressive Daisy Chain.”

That article is a desperately needed call to clarity and to action. So what do we do?  I believe the best plan of action I’ve yet seen can be digested in the following series of articles (also a book) by Joel McDurmon: “Restoring American One County at a Time.”

The above should coalesce all faithful believers around this common cause. Listen! God will raise up either a Nehemiah or a Noah. Would you not rather see the walls rebuilt than the place destroyed?

Finally, note these words from the NYT article, “Then there’s the 2014 book “God and the Gay Christian” [sic] by Matthew Vines, who has garnered significant attention and drawn large audiences for his eloquent take on what the New Testament —which is what evangelicals draw on and point to — really communicates.”

Did you catch that? What is the real origin of the Church’s failure? The bifurcation of the Bible, and only by Recovering the Unity of the Bible will we be able to lay a foundation capable of bearing the load of the walls in such desperate need of repair.

How did the repair of Jerusalem’s walls begin? Nehemiah received a message similar to the one you’ve just read. “The remnant…is in great trouble and shame. The wall of Jerusalem is broken down, and its gates are destroyed by fire.”

May we respond like Nehemiah:

“As soon as I heard these words I sat down and wept and mourned for days, and I continued fasting and praying…”O LORD GOD of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments… let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight to fear your name, and give success to your servant today, and grant him mercy in the sight of this man.”

Nehemiah wept, mourned, prayed, and then took action. I have shown you a mirror, do not walk away and forget what you saw, but be a doer of the Word, not a hearer only.

Quiet mid-western town's girl's golf and softball coach tweets.

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The Process of Discipleship: Invitation to Imitation

I was praying this morning asking God to show me His divine design for discipleship from Scripture. In other words, “Lord what is your process for discipleship?”

Here’s what I heard: Invitation to Imitation.

Where do we see Invitation?

Psalm 34:8a, “Oh, taste and see that the LORD is good!”

Zechariah 3:10 “In that day, declares the LORD of hosts, every one of you will invite his neighbor to come under his vine and under his fig tree.”

Matthew 22:2, 9 “The kingdom of heaven may be compared to a king who gave a wedding feast for his son, and sent his servants to call those who were invited to the wedding feast, … Go therefore to the main roads and invite to the wedding feast as many as you find.”

Matthew 4:19 “And he said to them, ‘Follow me, and I will make you fishers of men.'”

Matthew 9:9 “As Jesus passed on from there, he saw a man called Matthew sitting at the tax booth, and he said to him, ‘Follow me.’ And he rose and followed him.”

John 1:35-39 “The next day again John was standing with two of his disciples, and he looked at Jesus as he walked by and said, ‘Behold, the Lamb of God!’ The two disciples heard him say this, and they followed Jesus. Jesus turned and saw them following and said to them, ‘What are you seeking?’ And they said to him, ‘Rabbi’ (which means Teacher), ‘where are you staying?’ He said to them, ‘Come and you will see.‘”

John 1:43 “The next day Jesus decided to go to Galilee. He found Philip and said to him, ‘Follow me.'”

Where do we see Imitation?

John 12:26 “If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.”

1 Corinthians 4:15-16 “For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel. I urge you, then, be imitators of me.”

1 Corinthians 11:1 “Be imitators of me, as I am of Christ.”

Ephesians 5:1 “Therefore be imitators of God, as beloved children.”

2 Timothy 1:13 “Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus.”

Hebrews 6:11-12 “And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.”

Hebrews 13:7 “Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.”

What should we understand from the concept of Invitation?

In order to invite someone, there must be already in existence something to join. There must be a place, or a group, or a way to which you are inviting.

And what should we understand from the concept of Imitation?

One only imitates that which works. The patterns we teach and which we exemplify must be made of “sound words,” it must be patterned after those who have inherited the promises. “Consider the outcome of their way of life…”

Psalm 145:4 “One generation shall commend your works to another, and shall declare your mighty acts.”

Psalm 78:4-8 “We will not hide them from their children, but tell to the coming generation the glorious deeds of the LORD, and his might, and the wonders that he has done. He established a testimony in Jacob and appointed a law in Israel, which he commanded our fathers to teach to their children, that the next generation might know them, the children yet unborn, and arise and tell them to their children, so that they should set their hope in God and not forget the works of God, but keep his commandments; and that they should not be like their fathers, a stubborn and rebellious generation, a generation whose heart was not steadfast, whose spirit was not faithful to God.”

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Mature Christianity

J.I. Packer comments on mature evangelicals, but in many ways his comments apply more broadly to Christians in general.

Immature evangelicals have sometimes settled for a euphoric, man-centred pietism, concerned only with possessing and spreading the peace and joy of ‘knowing Christ as my personal Saviour’ (sadly, these precious words are nowadays a cant phrase), and never appreciating God’s revealed concern for truth and righteousness in church and community. Maturer evangelicals, however, have always recognized that though personal conversion is the starting-point, Christians must learn a biblical God-centredness and seek after ‘holiness to the Lord’ in all departments of the church’s worship, witness and work and in every activity and relationship of human life.*

Would that this understanding would permeate American churches!

*J.I. Packer, “A Kind of Noah’s Ark? The Anglican Commitment to Comprehensiveness” (1981) in J.I. Packer & N.T. Wright, Anglican Evangelical Identity: Yesterday and Today (London: The Latimer Trust, 2008) p. 126.

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The Effects of Antinomianism

I’ve been reading some of the writings of a Puritan minister named Isaac Ambrose lately. First of all, let’s just say that these guys swam in the deep end of the pool–whewee! Digging through their thoughts is well worth it, but you are laboring for your reward–best not to read these guys on the Sabbath! (just kidding) Just to give you a taste of the character of these fellows–it was the habit of Rev. Ambrose to take one month a year and spend it in a small shack set up in the woods not far from his home, avoid all contact with other humans and devote himself to contemplation. Ambrose describes this practice himself in his diary:

I came to Weddicre [i.e., one of the woods to which he withdrew for his annual retreats], which I did upon mature resolution, every year about that pleasant spring time (if the Lord pleased) to retire myself, and in some solitary and silent place to practice especially the secret duties of a Christian: In this place are sweet silent woods, and therein this month, and part of the next, the Lord by his Spirit wrought in me evangelical repentance for sin, gave me sweet comforts, and spiritual refreshings in my commerce and intercourse with him, by prayer, and meditation, and self-examination, and discovered to me the causes of my many troubles and discouragements in my ministry….

Anyway, I became interested in Isaac Ambrose (1604-1664) because of an article in The Journal of Spiritual Formation & Soul Care, Vol 3, No 1 (Spring 2010). Indeed, this article was the first time I’ve ever heard of the guy. One of Ambrose’s works was titled Media: The Middle Things, In Reference to the First and Last Things, or The Means, Duties, Ordinances, both Secret, Private, and Public for Continuance and Increase of a Godly Life, (Once Begun,) Till We Come to Heaven, how’s that for a descriptive title!

The Puritans, who by the way, typically get an undeservedly bad rap, had a fascinating way of discussing various spiritual disciplines. They divided them up into three types: secret, private, and public. “Secret” described the individual’s personal spiritual practices, while “private” referred to what ought to be engaged in by a small group such as family or friends gathering in a home, and “public” referred to larger gatherings for the practice of corporate worship. Ambrose defined spiritual disciplines as “any practices that awaken, strengthen, or deepen a person’s relationship with the Triune God.”

But here, in particular, is what caught my attention: in Tom Schwand’s article about Ambrose, titled “‘Hearts Sweetly Refreshed’: Puritan Spiritual Practices Then and Now” I read the following:

He [Ambrose] acknowledges that spiritual duties were not popular in his day, due in part to the reality of antinomianism that was prevalent in his region of Lancashire. This tended to minimize the necessity for spiritual disciplines since they believed that Jesus had already accomplished all that was required and therefore, there was no need to spend one’s time in cultivating a deeper personal relationship with God.

My attention was arrested by the reality that the same theological error that plagues us today, also plagued the 17th century, and caused similar consequences then as it has today.