Hump Day History: St. Augustine’s City of God

It’s been downhill for awhile for me. I turn 37 tomorrow and when I was reading Augustine’s City of God earlier this year he was grappling with the question of what our eternal bodies would be like. For instance, would a baby who died be a full-grown person, or would they be in the state of an infant for eternity. More specifically, he wonders if we’ll all be the same size as Jesus since He’s perfection. I honestly don’t remember the conclusions, but the constant refrain is that “not a hair of our head will be harmed.” God will take care of us, eternally.

The part that struck me as humorous – less so now – is when he states that it’s all downhill after 30. Behold, Augustine on age…

“For even the world’s wisest men have fixed the bloom of youth at about the age of thirty; and when this period has been passed, the man begins to decline towards the defective and duller period of old age” (p. 838-839).

It’s all downhill from here! And it has been … for years!

Hump Day History: John Chrysostom & the Bible

I just started Reading Scripture with the Church Fathers by Christopher Hall. I got the book for free and, since most of the fathers he speaks of are guys I’ve already read about as I read through Schaff’s church histories, I thought, “Now or never” in terms of reading and being even slightly interested in Hall’s slim volume.

The other day I found a nice ‘quotable’ that can encourage us, coming out of the Lenten/Easter season to keep going (or start anew) our commitment to reading the Scriptures.

“…get a copy of the New Testament, the Apostle’s epistles, the Acts, the Gospels, for your constant teachers. If you encounter grief, dive into them as into a chest of medicines; take from them comfort for your trouble, whether it be loss, or death, or bereavement over the loss of relations. Don’t simply dive into them. Swim in them. Keep them constantly in your mind. The cause of all evils is the failure to know the Scriptures well” (p. 96).

Hump Day History: St. Augustine’s City of God

Since we’re just a few days out of Easter, I thought I would get out of Book XXI, which is about judgment, and hop ahead to the final book, Book XXII to look at eternity. (We’ll get back to Book XXI next Wednesday). While heaven is happier to think about than hell, we’ll dwell on a bittersweet thought of Augustine’s today. Specifically, we’ll forget our sins in heaven so far as we will forget them experientially. But we will remember them intellectually. Here’s why…

“But their intellectual knowledge, which shall be great, shall keep them acquainted not only with their own past woes, but with the eternal sufferings of the lost. For if they were not to know that they had been miserable, how could they, as the Psalmist says, for ever sing the mercies of God? Certainly that city shall have no greater joy than the celebration of the grace of Christ, who redeemed us by His blood” (p. 866).

Our sins bring us great pain and we shall be delivered of them one day in full, but not to such a degree that we forget the great debt paid at the cross by Jesus. I don’t know how this works, but it rings true. He will wipe away every tear (Rev. 22), but we will still look upon the Lamb that was slain.

Hump Day History: St. Augustine’s City of God

We’re still working through some highlights of Book XXI. There isn’t necessarily an outstanding quote here, but there’s an important objection he addresses. I’m not sure I like his answer, but it’s close to how I think through it.

The objection to hell is that it is unfair that a punishment should last longer than the time it took to perpetrate a crime. Augustine rightly notes that one may murder in an instant, but that doesn’t mean the punishment should last a moment. It can go on for a long time – and justly so. That’s the extent of Augustine’s point (pp. 781-782).

I get it and it makes sense. Another way I’ve heard it framed is, “How can a finite crime be worthy of an infinite punishment?” I think I read this in one of John Piper’s books years ago. If I remembered which it was I would cite it. (And if it wasn’t him, my apologies to Dr. Piper if I’ve misrepresented him.)

The key to this concern is not that the offense is so great, but that the One offended is so great. Infinite, in fact. The nature of the offense isn’t the defining issue. It is the violation of the infinite holiness of the One sinned against – God. This makes sense on a human plane. For instance, if I were to threaten an ordinary citizen, I would/should be punished. But, if I were to threaten the President, I would/should be punished more severely. The offense is the same, but the one offended makes the difference.

The infinite holiness of God makes my transgressions infinitely punishable. And yet, hope is offered in the infinitely valuable sacrifice of Jesus on the cross.

More Tozer

I just finished The Pursuit of God by AW Tozer. I was reading it in bits and pieces and kind of distracted – mostly when I could steal a few minutes here and there at work. I don’t think I read it thoughtfully enough. He’s a thoughtful writer and I need to take some time someday to give be a more thoughtful reader of his. Until then, I’ve mined a few great quotes and added them to my Quote Index on my computer. Here’s one for thought…

“Made as we were in the image of God we scarcely find it strange to take again
our God as our All. God was our original habitat and our hearts cannot but feel
at home when they enter again that ancient and beautiful abode" (p. 104)

“Surely God was in this place and I did not know it.”

I love getting my Leadership Journal each quarter. Preaching is the primary theme this time and I was reading an interview with Rob Bell of Mars Hill Bible Church (in Michigan, I think). It was an interesting interview on creativity and leadership and preaching, but there’s one question, early in the interview that I thought was a wonderful reminder and challenge.

Leadership Journal: “Your sermons are known for pulling from unexpected sources – everything from art history to quantum physics. Why?”

Bell: “When Jacob woke up after his vision of angels ascending and descending on the ladder, he declared, ‘Surely God was in this place and I did not know it.’ And Jesus says, ‘My Father is always at work even to this very day.’ Jesus lives with an awareness, an assumption that God is here and he’s at work. Dallas Willard calls this ‘the God-bathed world.’ This has deeply shaped me.”

There was more to the interview, but this just grabbed me. God is at work all around us in the lives of people in ways you could never imagine. I’m encouraged to pray for eyes to see God at work and how I can play a part in it.

St. Gregory of Nazianzus

I just finished a massive biography of St. Gregory of Nazianzus. He was one of the three whom we’ve come to call the Cappadocian Fathers and he, according too the author, is most responsible for the church’s formulation of the Trinity. It took several months to read with a little chunk here and a page or two there, but I’m glad I did. I think the most valuable insight gleaned (besides marking the pages on great Trinitarian theology) was the universal frailty of humanity. Gregory was brilliant and a fantastic communicator, but he struggled with insecurities and pettiness that limited his influence and wore on people. He spent a lot of time defending his own honor and would not hesitate to use his pen to skewer his opponents. Despite his imperfections, however, God used him in profound ways. Ironically, a man who spent many of his last days defending himself never saw his work respected to the degree that it has formed our theology even today. He died long before the Trinitarian controversies were laid to rest, but his work went on to give voice to our faith today. May all of us trust God to do His work in our lives in His time, not necessarily our own.

What's the difference between evangelicals, Catholics, & Orthodox?

Scot McKnight has an interesting response toward a letter that asked him, since he's so fond of Catholic and Orthodox tradition, why he hasn't converted.

He lays out some key issues in a helpful, brief way. There are strong issues, but his appreciation for these other traditions make this an gracious disagreement. Check it out.

http://www.jesuscreed.org/?p=4368

Ordination #2, Art. 12: Final States

I know I’ve got a good bit of editing to do, and studying for the oral exam board, but it feels good to wrap up this segment of the ordination process.

In the bodily resurrection of the dead; of the believer to everlasting blessedness and joy with the Lord; of the unbeliever to judgment and everlasting conscious punishment.

Scripture is clear that prior to judgment there will be a general resurrection of the dead (Isa. 26.9; Dan. 12.2; Jn. 5.25, 28-29). Our resurrection is connected to Jesus’ resurrection (1 Cor. 15.12-14) and He will change our bodies to be like His (Phil. 3.20-21). Our resurrection bodies will be physical, but in some ways different from our current physical bodies (Lk. 24.38-39; Jn. 20.27). After the resurrection, each person will be judged (Acts 10.42; Rom. 14.10).

Judgment is based upon what we do in this life in our bodies (2 Cor. 5.10). Some texts indicate good works are a factor in judgment (Mt. 25.31-46; Jn. 5.29), but there will be some who do good works that are told to depart by Jesus (Mt. 7.21-23). Ultimate judgment hinges upon responding appropriately to Jesus (Jn. 12.48; 16.8), but it is clear a proper response to Jesus will result in good works (James 2.14-26) that will be evaluated (1 Cor. 3.11-15).
The true believer can anticipate everlasting blessedness and joy with the Lord in the new heavens and the new earth (Isa. 65.17; Rev. 21.1). This blessedness and joy include delighting in God’s glory and presence (Rev. 21.23; 22.3) where there will be no pain or sorrow (Rev. 21.3-4) and the believer rewards for their faithfulness (Mt. 25.34).

For the unbeliever the future holds condemnation after judgment (Mt. 25.41, 46; Rev. 20.7-15). God takes no delight in the death of the wicked (Ez. 33.11) and desires that all should repent (2 Pet. 3.9), but those who are not in Christ will endure everlasting (Isa. 66.24; Mk. 9.43-48; Mt. 25.46 – if life is eternal, death should be eternal in the same way) and conscious punishment (Lk. 16.19-31; Mt. 25.30). This is a challenging doctrine and our hearts should break like Jesus’ did over Jerusalem (Mt. 23.37-38), but it will ultimately result in praise for God’s righteousness and justice (Rev. 19.1-4). In the meantime, we should be motivated to share God’s life-giving message with those who don’t know (Jude 20-24).

What about the rapture?

I’m working on ordination stuff, trying to nail down my eschatology. There are few things I’m interested in less. If you read the post on Article 11, you may notice I left out the timing of the rapture. I’m going to rewrite it, but I’d love to hear of any readers (if anyone other than my wife still check in…) why you’re pre-, mid-, or post-tribulational in your view of the Rapture.

Here’s the updated “last paragraph” from my Article 11 statement, but this could shift with the winds. Any insight, questions, etc… would be appreciated when it comes to helping me wade through the swamp of eschatology…

Next, His return is imminent and this “Blessed Hope” (Titus 2.13) has a vital bearing on the personal life and service of the believer. Biblical authors do not discuss eschatology for the sake curiosity, but to motivate the church to vigilant and diligent living (Mt. 25.1-13; 1 Thess. 5.1-11). There is some tension when discussing the issue of imminence. On one hand, we do not know when Jesus will return and disciples should be ready (Mt. 24.42-44; 1 Thess. 5.2), but there is an indication that waiting is expected (Jn. 21.18; Mt. 24.2; 24.14). While it is a complex issue, I currently hold to a mid-tribulational rapture due to the broad expectation in Scripture that suffering is often part of the Christian life and there is no guarantee of escape from it (Rev. 12.17; 13.7), but we will not be subject to God’s wrath (1 Thess. 5.9). Jesus indicates a “shortening” of the time of suffering as well (Mt. 24.42-44). This is, however, a complex issue that ought not be a major issue of division within the church, but should, again, motivate us to godly living.

Ordination #2, Art. 11: Eschatology

Escatology scares me. Not that I’m scared of the end of the world, but the study of it is such a maze of texts and perspectives. I went to college at the school Tim LaHaye built, which gives me more of a pretribulational rapture view of things, but I’m not so sure any more. Thankfully, in the ordination process we don’t have to nail down the rapture, though I’m sure we’ll be asked. And the other stuff, beyond that, seems fairly straightforward. Here’s the statement, any questions or clarifications are welcome and helpful to the grilling I’ll be receiving in a few months from the ordination board.

Article 11: In the personal and premillennial and imminent coming of our Lord
Jesus Christ and that this "Blessed Hope" has a vital bearing on the personal
life and service of the believer.

While eschatology can be complicated the biblical witness is clear that the coming of our Lord Jesus Christ is certain (Mt. 24.30; Acts 3.19-21; 1 Thess. 4.15-16; 1 Jn. 2.28). In addition to its definiteness, it is going to be personal because He said He Himself would come again to take His disciples with Him (Jn. 14.3). This personal return will also be visible and bodily as Jesus said He would return in the same way He left (Acts 1.11).

His return will also be premillenial. Jesus will come to reign for 1000 years (Rev. 20.4-6). The millennial state is indicated in passages like Isa. 65.20 where the present age is surpassed in blessedness, but they fall short of the eternal state (see also Ps. 72.8-14; Isa. 11.2-9; Zech. 14.6-21; 1 Cor. 15.24; Rev. 2.27; 12.5; 19.15).

Next, His return is imminent and this “Blessed Hope” (Titus 2.13) has a vital bearing on the personal life and service of the believer. Biblical authors do not discuss eschatology for the sake curiosity, but to motivate the church to vigilant (Mt. 25.1-13) and diligent living (1 Thess. 5.1-11). There is a tension when discussing the issue of imminence. On one hand, we do not know when Jesus will return and disciples should be ready (Mt. 24.42-44; 1 Thess. 5.2), but there is an indication that waiting is expected. Peter would grow old (Jn. 21.18), the temple would be destroyed (Mt. 24.2), and the gospel would go to the nations (Mt. 24.14), and there are signs that should precede His return (Mk. 13.19-26). It is possible that some of these have been fulfilled, whether it be the definition of “all nations” (Col. 1.5-6) or the destruction of Jerusalem and the Jewish War of AD 66-70. Because the fulfillment of these signs are uncertain, we ought to continue reaching the nations with the gospel and living diligently as if He could return any moment.

Ordination #3f: Women in Church Leadership

Men and women are both created in the image of God (Gen. 1.27; 5.1-2), created for and interdependent upon one another (1 Cor. 11.11-12), equally receive the blessing of the Holy Spirit (Acts 2.17-18 = Joel 2.28-29) and the gifts He gives (1 Cor. 12.7; 1 Pt. 4.10), and are full participants in Christ (Gal. 3.28). Women should clearly exercise their gifts within the church, including what seem to be general encouragements to teach one another as a church (Col. 3.16; Heb. 5.12), but there are some limitations to teaching and ruling (1 Tim. 2.12) based on order of creation rather than cultural elements (1 Tim. 2.13). Also, Paul gives directions to male elders, deacons, and deaconesses in 1 Timothy 3, but no reference to women elders. It seems appropriate that women have significant freedom within the church apart from the role of elder/overseer of a body of believers.

Ordination #3e: Social Drinking

The Bible warns against the dangers of drinking throughout (Prov. 20.1; 31.4-5; Gal. 5.21), including leading to debauchery (Eph. 5.18). At the same time, wine is not inherently evil. It is seen as a gift from God (Ps. 104.15) and a legitimate element in feasting and celebration (Dt. 14.26; Isa. 25.6). Even if alcohol is permitted, care should be taken to avoid addiction (1 Cor. 6.12) as well as leading others into violating their conscience with regards to alcohol (Rom. 14.13, 20-21).

Ordination #3d: Divorce & Remarriage

The OT Law gives some guidelines for divorce (Dt. 24.1-4), but it is clear that God “hates divorce” (Mal. 2.16). Even so, Jesus and Paul are explicit that there are appropriate reasons for divorce, but divorce is not required. Marital unfaithfulness is the only legitimate ground for divorce that Jesus mentions (Mt. 19.9) while Paul says a believing spouse is not bound by a marriage if they are deserted (1 Cor. 7.15). Remarriage for the offended party is acceptable in both cases. Remarriage is also allowed when one’s spouse has died, so long as the believer marries “in the Lord” (1 Cor. 7.39).

Ordination #3c: Abortion, Infanticide, Euthanasia

The Bible is clear that the taking of innocent life is prohibited (Ex. 20.13) because people are created in God’s image (Gen. 9.6). Infanticide is clearly wicked in God’s eyes (Isa. 57.5). Abortion is relatively straightforward as well given that the unborn are considered persons in Scripture. They are called children (Luke 1.41, 44) and the unborn are personally known by God (Ps. 139.13-16). As such, they should be protected as innocent life. Regarding euthanasia, the Bible is clear that our lives are not our own (Jer. 10.23), but we are God’s creation and we are overstepping our authority to take our own lives or assist others in doing the same.

Ordination #3b: Spiritual Warfare

Scripture is clear that there are malevolent spiritual forces that are created beings (Col. 1.16). These spirits intend to influence all people away from God (2 Cor. 4.4), though they are not outside of God’s sovereign control (Job 1.6-11). They can influence believers (2 Tim. 2.25-26; Gal. 4.9), but believers are to be alert to these spiritual forces, stand against them in the truth (Eph. 6.12-18; 1 Pet. 5.8-9) as well as resist them and draw near to God (James 4.7-8).

Ordination #3a: Homosexuality

These next Ordination posts have to do with "Contemporary Issues" in the church. Some are more contemporary than others, but here we go...

This is a tough issue to write on/blog on because it is such a heated debate on a broad cultural level. I'm looking forward to reading unChristian by Kinnaman and Lyons (I think), which deals with perceptions of Christians in the broader culture. One such view is Christians are anti-homosexual. Because of the sensitivity of this issue, we need to communicate lovingly, but we must communicate the truth as well. I think where we make a big mistake is elevating this issue beyond other sins that we have come to wink at in the church. Given the political intensity, I'm not sure how to stand for the truth in love, but it must be our goal. Disclaimer done. Here's the statement.

Sexual union is intended to be the consummation of a marriage commitment between man and woman (Gen. 2.23-24) and Jesus makes it clear that husband and wife are no longer two, but one flesh (Mt. 19.6). Sexual engagement outside of a marriage covenant is becoming one flesh with another, but it is an illegitimate relationship (1 Cor. 6.15-17). Given the man/woman bond that marriage is built around, the biblical witness is unanimous in teaching homosexual acts are illegitimate, sinful expressions of sexuality (Dt. 18.22; Rom. 1.26-27). It is not, however, a sin from which one cannot recover because believers are not slaves to sin (Rom. 6.1-2) and we are called to subject our bodies in service to God (1 Cor. 9.27).

Ordination #2, Art. 9: The True Church

I haven’t been on the ball with ordination stuff like I should so I’m kind of just pounding it out right now. Any input, even if (actually, particularly if) you wonder, “What’s he talking about? Is that even a real sentence?!” would be helpful. Not sure how coherent these thoughts are, but I’m tired of looking at it and thinking about it right now. So help, please. You’re my only hope!

Here’s Article 9 with my stuff to follow.

That only those who are, thus, members of the true Church shall be eligible for
membership in the local church.

While there is a large, invisible church, there are numerous local manifestations of the universal church. Paul writes to churches in cities (1 Cor. 1.2), regions (Gal. 1.2), and even houses (Rom. 16.5). It should be the case that only members of the true Church shall be eligible for membership in the local church, we understand there will always be weeds among the wheat (Mt. 13.24-30) and we must trust that God knows who really belongs to Him (2 Tim. 2.19). One of the elements of a local church should be discipline to maintain the purity of those who proclaim themselves to be members of the church (Acts 5.1-11; 1 Cor. 5.1-5; Gal. 6.1).
Beyond church discipline, there are a handful of other elements that this local church ought to be committed to. Specifically, the church is an assembly that meets together regularly (1 Cor. 16.2; Heb. 10.25) for the purposes of worship (Eph. 5.16-19), growing toward maturity (Eph. 4.12-13), caring for one another (Acts 11.29; 2 Cor. 8.4), and making disciples of all nations (Mt. 28.19-20). The assembly of believers that constitutes a church seem to include some kind of teaching from the Scriptures (Acts 2; 1 Tim. 2) and, given the corporate nature of communion, the administration of the ordinances.

Ordination #2, Art. 8: The True Church

Believe it or not I’m still chipping away at my ordination paper. Last Friday our group that is going through this together met and covered Articles 7 & 8 of the Evangelical Free Church of America’s doctrinal statement. Article 7 was the first one I posted on the blog (check under Ordination if you’d like to see it). This is Article 8, which is the first of three articles on ecclesiology (think that’s important in the EFCA?). As usual, any input is helpful.

That the true Church is composed of all such persons who through saving faith in Jesus Christ have been regenerated by the Holy Spirit and are united together in the Body of Christ of which He is the Head.

Jesus said He will build His church (Mt. 16.18) and Paul tells us that Jesus loves His church (Eph. 5.25). The church began at Pentecost with the arrival of the Holy Spirit (Acts 2). The universal nature of the church (Eph. 1.22-23; Col. 1.18, 24) indicates that the true Church is composed of all such persons who through saving faith in Jesus Christ have been regenerated by the Holy Spirit. This faith in Jesus and baptism in the Spirit is what unifies and brings a person into the true Church (1 Cor. 12.12-13). The Holy Spirit will also be active when the true church is assembled because He empowers the church (Acts 1:8) and He dwells in the church (1 Cor. 3.16-17). While it may be difficult to determine who is in this true Church, God knows who truly belong to Him (2 Tim. 2.19; Mt. 13.24-30).
This true Church is intended to be united together regardless of any social distinctions (Col. 3.11; Gal. 3.28). Christ is the Head of the Church (Col. 1.18), which means He is the authority over it (Col. 2.9-10) and sustains and nourishes it (Col. 2.19; Jn. 15.1-11) in the Body of Christ (1 Cor. 12.27).

Ordination #2, Art. 6d: Adoption

Finally, only such as receive Jesus Christ become children of God (Jn. 1.12; Eph. 1.5), which includes the benefits of reconciliation to God (Rom. 5.10-11), freedom from sin (Rom. 8.14-16), access to God’s resources (Rom. 8.16-17; Phil. 4.19), and parental discipline (Heb. 12.5-11).

How do you experience the benefits of being God’s child? Which are encouraging? Which are challenging?