Thank you Harry Blamires.
I had to prepare an end of year sermon for our congregation and chose the subject of Our Spiritual Warfare. I decided to rework an existing sermon based on Ephesians 6:10-12 in the hope of improving it (I don't think it happened - too many thoughts came). It occurred to me, however, that Paul's reminder that we wrestle not against flesh and blood but against principalities and powers points to the inwardness and essential spiritual nature of the conflict. I also thought about the important role of deception in the enemy's strategy.
It occurred to me that we do not think about these things as we ought. If we catch ourselves thinking about Christian things, we are easily fooled into believing that we are thinking about them Christianly. In a moment of 'theological flashback' I thought of two older books, Lloyd-Jones' Conversions: Psychological and Spiritual, a critique of Willam Sargent's Battle For The Mind and Harry Blamires' The Christian Mind. The second of these, written in the early 1960s has always had a prophetic flavour for me; a kind of primitive precursor of Wells' God In The Wasteland.
Blamires wrote from an Anglican perspective about the abandonment of the Christian mind and exposed what he called the 'schizophrenic type', especially in the church hierarchy, who hops in and out of his Christian mentality. Blamires believed that British Christians had sold out to the secularists and that they were incapable of thinking Christianly even about Christian things.
We are a good deal further up the creek now and there's still no sign of a paddle. A couple of weeks ago a Dutch Ph.D. student told me that he was researching ways in which psychotherapy could improve the pastoral ministry. In his mind it did not savour of a sell-out to the secularists. He felt that too much pastoral counselling was intuitive and unscientific. I wanted to believe that 'unscientific' meant unbiblical or untheological but it was too much to hope for.
Back to Blamires ! He thought the sell-out to the secularists was partly the result of reluctance by Christians to stand up and be counted. Perhaps we have reached that bend in the creek where reticence has given way to enthusiasm - not for objective truth or anything like that but for cultural relevance and the felt need to communicate. It puts us under such huge pressure doesn't it?
Saturday, 27 December 2008
Thursday, 25 December 2008
Children of the Covenant
I preached at our Church in Bury St. Edmunds last Sunday. Seven young people were received into communciant membership. In addition to their commitment to some weighty obligations, what impressed me most was their simple profession of faith and the simplicity of their understanding. Their grasp of obligation was inferior to their undestanding of indebtedness but I'm hopeful that the two will equalise in due course. Among those who confirmed their baptism as infants, thereby passing from being heirs to inheritors, was one young lady from a non-church home whose friendship with one of the covenant children and consistent discipleship led her into the body of Christ. 'Oh to grace how great a debtor!
Monday, 17 November 2008
Boundaries!
An experienced pastor came to talk about outreach. The question came up, 'what about the church?' He had given sound advice about what to do and what not do when 'playing away' and contacting 'outsiders' but what about 'at home'? What sort of a church ought we to be at home? The answer was that we should preserve the distinctives and make sure the members know where the boundaries are. We don't want suspect professions of faith or people coming in with the wrong expectations. I understood what he was getting at - be honest and avoid compromising the gospel. For me at least, he was pressing the 'right buttons'.
However, the boundaries-word left me trifle uneasy. Having spent time in a highly controlled, well defined, church situation, where the boundaries were always clear and mobility from the inside out and the outside in correspondingly difficult, I wondered how this would marry up to the the notion of outreach. My recollection is that it required almost superhuman strength of will to cross in either direction. I also remembered something in the Bible about people who were unwilling either to enter the kingdom themselves or permit others to do so.
How the church continues to be the church while reaching out to the lost seems to be linked to the dialectic of being passionate for truth and passionate for the lost. Does either require the surrender of anything to the other? I don't think so, for if it did, we would not be able to rely on Christ's work for our salvation. Mercy and truth meet together in him.
An experienced pastor came to talk about outreach. The question came up, 'what about the church?' He had given sound advice about what to do and what not do when 'playing away' and contacting 'outsiders' but what about 'at home'? What sort of a church ought we to be at home? The answer was that we should preserve the distinctives and make sure the members know where the boundaries are. We don't want suspect professions of faith or people coming in with the wrong expectations. I understood what he was getting at - be honest and avoid compromising the gospel. For me at least, he was pressing the 'right buttons'.
However, the boundaries-word left me trifle uneasy. Having spent time in a highly controlled, well defined, church situation, where the boundaries were always clear and mobility from the inside out and the outside in correspondingly difficult, I wondered how this would marry up to the the notion of outreach. My recollection is that it required almost superhuman strength of will to cross in either direction. I also remembered something in the Bible about people who were unwilling either to enter the kingdom themselves or permit others to do so.
How the church continues to be the church while reaching out to the lost seems to be linked to the dialectic of being passionate for truth and passionate for the lost. Does either require the surrender of anything to the other? I don't think so, for if it did, we would not be able to rely on Christ's work for our salvation. Mercy and truth meet together in him.
Thursday, 30 October 2008
Rutherford - to those dissatisfied with what God gives
'I exhort you in the Lord to go on your journey to heaven, and to be content with such fare on the way as Christ and his followers have had before you; for they always had the wind on their faces, and the Lord has not changed the way to us, for our ease, but will have us following our sweet Guide.'
Tuesday, 28 October 2008
Thank you Geraint Tudur
I've been reading Geraint Tudur's scholarly biography of Howell Harris*, one of the founding fathers of Calvinistic Methodism out of which Welsh Presbyterianism grew. I have a natural interest in this subject because that is the way I came, historically speaking.
As things turned out the parent body was greater than the child for what the Presbyterian Church of Wales seemed to gain in terms of structure, organisation, training institutions, and indeed favour with men it lost in terms of spiritual life and doctrinal soundness. The Calvinistic Methodists were well organised but also highly motivated, serious-minded, experimental Calvinists, who in the 18th & 19th centuries, together with reborn Baptists, Independents and a few good Anglicans, helped turn Wales upside down.
Harris appeared fearless in propagating the gospel but Tudur, using Harris' diary, shows that his treasure was in a genuine earthen vessel. Harris' vulnerability, which in the end, served to ensure that the excellence of the power was from God and not men, was apparent in his view of revelation, his early Arminianism and his struggle with assurance.
In regard to the first, he showed an early and abiding- predilection for personal signs & messages from heaven and also, between 1735 & 1737, an apparent disdain for the Bible. The ability to invoke divine authority for indiosyncratic ideas and behavioral abberations speak more of a strong ego than a teachable spirit and is as prevalent now as then. Some aspects of 'enthusiasm' are distinctly unrreformed and unhelpful . In Harris' case they might well have contributed to the division between him and the other Welsh Methodists. The Bible came more to the fore as a he grew in faith, but he always looked back to those early days of unrehearsed, extemporaneous exhortation as the standard for later years.
In regard to doctrine, I should have known that he shared the institutional Arminianism of the Church of England, but somehow it hadn't registered. It must surely have aggravated his lack of assurance. Like many of us, he took a while to understand more clearly the sovereignty of God, the nature of grace and the experience of new birth. However, in the words of Richard Bennett, 'there was a great difference between his theology and his faith', (understood subjectively). Later he would take a charitable stand with Calvinism against Arminianism.
As regards asurance, like many with a strong ego, he sometimes hovered between certainty and despair, even while affirming his love for Christ. The struggle, it seems, was between a works-based salvation in which 'duty' assumed great importance and full reliance on unmerited grace.
I suppose the clay feet of men like Harris, mirror not only our own feeble attempts to follow the Lamb, but also those of true 'greats', the men and women of Scripture, who in dependence on divine grace, fought the good fight and finished the course!
* HOWELL HARRIS From Conversion to Separation 1735 - 1750
UNIVERSITY OF WALES PRESS, 2000
As things turned out the parent body was greater than the child for what the Presbyterian Church of Wales seemed to gain in terms of structure, organisation, training institutions, and indeed favour with men it lost in terms of spiritual life and doctrinal soundness. The Calvinistic Methodists were well organised but also highly motivated, serious-minded, experimental Calvinists, who in the 18th & 19th centuries, together with reborn Baptists, Independents and a few good Anglicans, helped turn Wales upside down.
Harris appeared fearless in propagating the gospel but Tudur, using Harris' diary, shows that his treasure was in a genuine earthen vessel. Harris' vulnerability, which in the end, served to ensure that the excellence of the power was from God and not men, was apparent in his view of revelation, his early Arminianism and his struggle with assurance.
In regard to the first, he showed an early and abiding- predilection for personal signs & messages from heaven and also, between 1735 & 1737, an apparent disdain for the Bible. The ability to invoke divine authority for indiosyncratic ideas and behavioral abberations speak more of a strong ego than a teachable spirit and is as prevalent now as then. Some aspects of 'enthusiasm' are distinctly unrreformed and unhelpful . In Harris' case they might well have contributed to the division between him and the other Welsh Methodists. The Bible came more to the fore as a he grew in faith, but he always looked back to those early days of unrehearsed, extemporaneous exhortation as the standard for later years.
In regard to doctrine, I should have known that he shared the institutional Arminianism of the Church of England, but somehow it hadn't registered. It must surely have aggravated his lack of assurance. Like many of us, he took a while to understand more clearly the sovereignty of God, the nature of grace and the experience of new birth. However, in the words of Richard Bennett, 'there was a great difference between his theology and his faith', (understood subjectively). Later he would take a charitable stand with Calvinism against Arminianism.
As regards asurance, like many with a strong ego, he sometimes hovered between certainty and despair, even while affirming his love for Christ. The struggle, it seems, was between a works-based salvation in which 'duty' assumed great importance and full reliance on unmerited grace.
I suppose the clay feet of men like Harris, mirror not only our own feeble attempts to follow the Lamb, but also those of true 'greats', the men and women of Scripture, who in dependence on divine grace, fought the good fight and finished the course!
* HOWELL HARRIS From Conversion to Separation 1735 - 1750
UNIVERSITY OF WALES PRESS, 2000
Sunday, 19 October 2008
Evangelical Reformed Church in Sweden
The silver birches were a welcoming lemon-yellow as we flew into Stokholm- Skavsta at the invitation of the ERCS. They wanted help with ordaining a pastor and a ruling elder and also to see if they could become part of the EPCEW presbytery in the UK.
The work of the ERCS is confined to a single congregation of about 40 people at Tranas, about 3 hours SW of Stockholm, and a small group of serious-minded believers in Stokholm.
The work got under way with the arrival in 2,000 of Rev. Gary Johnson, a PCA missionary, and Rev. David Bergmark, the present Swedish pastor, who trained at RTS, Jackson. they hire the local Methodist church for services and have a suite of offices on a local housing estate, from which they run operations.
The Swedish state is very secularized and the indigneous Lutheran church a shadow of its former self. The group at Tranas seem to be the only one of its kind in Sweden, where prejudice against the reformed position is strong. Yet these are people with perseverance and vision. They are looking to extend east toward Linkoping, where Gary had access to the Methodist church, and Stokholm, where a group meets regularly for Bible study.
As primitive as the situation is, this group has thought things through and so far succeeded in resisting the populist tendencies often found in emerging causes wanting a quick fix. I especially liked their serious ecclesiology and approach to worship, putting God first and themselves and seekers second. They also have a small translation and publishing enterprise, with one of their latest offerings Sproul's work on the Holiness of God.
Definitely worth praying for and supporting!
The work of the ERCS is confined to a single congregation of about 40 people at Tranas, about 3 hours SW of Stockholm, and a small group of serious-minded believers in Stokholm.
The work got under way with the arrival in 2,000 of Rev. Gary Johnson, a PCA missionary, and Rev. David Bergmark, the present Swedish pastor, who trained at RTS, Jackson. they hire the local Methodist church for services and have a suite of offices on a local housing estate, from which they run operations.
The Swedish state is very secularized and the indigneous Lutheran church a shadow of its former self. The group at Tranas seem to be the only one of its kind in Sweden, where prejudice against the reformed position is strong. Yet these are people with perseverance and vision. They are looking to extend east toward Linkoping, where Gary had access to the Methodist church, and Stokholm, where a group meets regularly for Bible study.
As primitive as the situation is, this group has thought things through and so far succeeded in resisting the populist tendencies often found in emerging causes wanting a quick fix. I especially liked their serious ecclesiology and approach to worship, putting God first and themselves and seekers second. They also have a small translation and publishing enterprise, with one of their latest offerings Sproul's work on the Holiness of God.
Definitely worth praying for and supporting!
Tuesday, 7 October 2008
God's Word 'then' and 'now'
I've been thinking about 'contextualization' and the merging of 'horizons of understanding'. Contextualization - relating us to the Bible and the Bible to us across history and culture. Merging of horizons of understanding - when my standpoint and perspective merges with the biblical author's and his with mine. Sounds like a spiritual mine-field but we will get through safely if Scripture inteprets me while I try to interpret it - then, by the grace of the Holy Spirit, I might begin to think his thoughts after him.
I don't like culture that much - some bits are all right - but basically it is what society is and scripture is not very complimentary about it. But interpreting Scripture requires me to take account of it - not just mine or ours, but the biblical author's. I want to bring God's word to my culture because that is how it can be saved from its fallen-ness. As somebody once said, since we cannot bring a presuppositionless mind to God's Word, a proper self-awareness, which enables us to set aside our baggage, helps in letting God speak for himself.
Yes, I want my horizon of understanding to merge with that of the biblical writer, and more than that, with the mind of the Holy Spirit, but all this stuff about horizons and contextualization is a bit daunting. Never mind, God's word is living and powerful & sharper than any two edged sword! That's the point, it is his word, not ours, with an authority neither bounded nor compromised by our experience. The danger with the contextualizing thing is not just provincialism or syncretism but the shifting of the focus from the author (God) to the reader. This, it seems, is the essence of every heresy and perversion - ancient, modern and post-modern.
I don't like culture that much - some bits are all right - but basically it is what society is and scripture is not very complimentary about it. But interpreting Scripture requires me to take account of it - not just mine or ours, but the biblical author's. I want to bring God's word to my culture because that is how it can be saved from its fallen-ness. As somebody once said, since we cannot bring a presuppositionless mind to God's Word, a proper self-awareness, which enables us to set aside our baggage, helps in letting God speak for himself.
Yes, I want my horizon of understanding to merge with that of the biblical writer, and more than that, with the mind of the Holy Spirit, but all this stuff about horizons and contextualization is a bit daunting. Never mind, God's word is living and powerful & sharper than any two edged sword! That's the point, it is his word, not ours, with an authority neither bounded nor compromised by our experience. The danger with the contextualizing thing is not just provincialism or syncretism but the shifting of the focus from the author (God) to the reader. This, it seems, is the essence of every heresy and perversion - ancient, modern and post-modern.
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