Why We Don't Sing

Tony Payne writes about singing and culture, and why we don't do the former very much anymore:

"The very fact that we Christians do still sing makes us strikingly different in our world. That we don’t sing more lustily [heartily] means that the godless sorrow of our world is still too much with us."

Blogging Calvin #3

Book One: The Knowledge of God the Creator. Ch 6-10, Scripture

Previously, Calvin has shown that fallen humans are unable to know God through the revelation available to them in the world around them. In these chapters he discusses the role of scripture.

In Chapter 6, because of our blindness to the overwhelming testimony to God around us, scripture is needed "as guide and teacher for anyone who would come to God the Creator". God gave his word to enable people to truly know him, and so that they would rightly interpret the other sources of the knowledge of God available to them. The patriarchs recieved a certain and unambiguous revelation of God's word, and were prompted by God to write it down so that it would also benefit us. Without scripture, we will constantly fall into error when searching for truth about God. Jesus, when talking to the Samaritan woman, said that her people worshipped what they did not know - and that is true of all who seek God apart from his Word.

But how is the authority of scripture established? In chapter 7, Calvin argues that we ultimately know scripture is true, not because of the judgement of the church, or any other human authority, but through the witness of the Spirit of God. Scripture's ultimate authority cannot depend on man without our assurance of eternal life being subject to great doubt. The church itself is built on the foundation of the prophets and apostles (Eph 2:20), and these "have their authority before the church began to exist". Calvin teaches that the highest proof of scripture comes from the very fact "that God in person speaks in it". Because scripture is self-authenticating, it doesn't make sense to start with external proofs to determine whether it is of divine origin.

However, in chapter 8 Calvin says, "So far as human reason goes, sufficiently firm proofs are at hand to establish the credibility of scripture." These proofs are not ultimate, but they are useful as confirmations of the truth of scripture. Amongst these things, Calvin points to the wisdom and depth of the scriptures, their antiquity, truthfulness, attestation by miracles and prophecy. He also comments on the transmission of scripture. The New Testament may be written in a lowly style, Calvin notes, but it's contents are beyond fabrication. Moreover, the existence and growth of the church, and the faithfulness of the first disciples even to death for what they had recieved, is a witness to the truth of the scriptures.

Lastly, chapter 9 discusses the inseperability of Word and Spirit in God's revelation of himself. The title says it all (it's a favourite of mine), 'Fanatics, abandoning scripture and flying over to revelation, cast down all the principles of godliness'. Calvin attacks the view, just as common in our day, that the Word of God is a 'dead letter', and that true knowledge of God is found in unique revelations from the Spirit. Calvin argues that what is at stake is our connection to the apostolic witness, and honouring the work of the Spirit in authoring scripture. If we divide word and Spirit, we fail to see that the Spirit always brings greater love and respect for the Word of God, and is in fact recognised by his agreement with scripture. For the Spirit to be subject to scripture is not an insult: "As if, indeed, this were ignominy for the Holy Spirit to be everywhere equal and in confirmity with himself!"

Out of Calvin's doctrine of revelation and scripture, flow the rest of his theology. Calvin is marked by a deep respect for the purpose of God in giving us the Bible. As John Piper has said, we need to love the Bible like we love a pair of glasses - they help us to see the God who is really there.

Confused about Spirit Baptism?

Here's a concise summary from Philip Jensen

Ask Phillip - What does 'baptised by the Spirit' mean? from Audio Advice on Vimeo.

Blogging Calvin #2

The Institutes are divided up into four Books, and a total of eighty chapters. Calvin begins by discussing our knowledge of God as Creator, and particularly the place of general revelation. Here he is refering to the knowledge of God available freely from creation if Adam had not rebelled, rather than the knowlege of God as Redeemer.

Book One: The Knowledge of God the Creator, Ch 1-5

"Nearly all the wisdom we possess... consists of two parts: the knowledge of God and of ourselves".

So begins Calvin's Institutes. Chapter 1 starts by discussing the mutual dependance of these two parts of true wisdom. Calvin argues that to know God truly, we must first know ourselves. Primarily this means 1) knowing that we are created beings dependant on God for all things, and 2) knowing our corruption due to our sinful nature. To the extent that we are aware of these things, "we are prompted by our own ills to contemplate the good things of God". On the other hand, we can't know ourselves rightly if we don't know God. We will always have a high opinion of ourselves, until we are drawn to encounter the majesty, power, and perfection of God. He is the standard by which we must be judged.

Calvin makes it clear in chapter 2, that the knowledge of God is experiential, rather than simply intellectual. To know God, there must be 'piety', which for Calvin means reverence and love for God. We must recognise we owe everything to God, that he is the source of everything we could ever need, and find our complete happiness in him. This relates to Calvin's theological method of approaching God on his own terms, rather than engaging in speculation about 'what God is'. Theology is about trust in God, and being "content to hold him to be as he manifests himself." It is truly and completely captured by God's power and justice and goodness.

In chapter 3, Calvin shows that the knowledge of God has been naturally implanted in the minds of people. All people are aware of God's existence internally. This is true of all people everywhere, and explains the religious impulse in humanity, despite the idolatry that attempts to avoid God. Religion wasn't invented by the powerful to keep simple people under control; there is a basic knowledge of God already inside us (which indeed can be used to oppress people!). In fact, it's impossible to be an atheist, because the knowlege of God constantly 'gnaws' away at us. This truth shows that knowing God is the purpose for our existence, which distinguishes us from the beasts.

Although the knowledge of God is implanted in people, in chapter 4 Calvin says that this knowledge is supressed. In our pride we fashion God based on our own imagination, and follow that 'superstition' instead. Secondly, we intentionally ignore God, and live as if he wasn't constantly governing this world and doesn't care about our behaviour. Calvin says it is not our prerogative to "fashion God according to our own whim". When we have great confidence in our own ideas about God, we are rejecting God as he actually is. Hypocritical religious activity in the lives of wicked people is further evidence that "the sense of divinity is by nature engraven on human hearts."

Chapter 5 discusses the knowledge of God which is available in creation, and God's continual sustaining of the created order. You cannot live in this world, and not be confronted with the glory of God, according to Calvin. All people are without excuse. Although some have a more intimate knowledge of creation through science and the liberal arts, all have at least some perception of the wisdom of God in creation.

Humans themselves are an amazing example of the creativity and wisdom of God. Even though we directly experience the evidence for God within ourselves, it is all the more stubborn that we refuse to acknowlege him. Here Calvin tackles the idea that humans have no supernatural dimension because the soul seems so closely tied to the body. He responds by saying that the human soul has much greater longings and powers than can be explained purely by physical necessity. We should recognise the image of the Creator, Calvin says, in the aspirations of humanity for things far surpassing our creatureliness. He also takes a stab at what sounds like Pantheism, calling one advocate of this teaching a 'filthy dog'.

As we think of creation, we must recognise that God governs all things. His power and justice is demonstrated in his governing of human society, and his providence of everyday events, which we tend to attribute to chance. Calvin says that the knowledge of God is so obvious, it is available virtually everywhere and in everything. When we see a delay in justice, for example, it should alert us to the reality of a future life.

However, the knowledge of God available in creation ('general revelation' as theologians often call it) does not benefit sinful humans at all. Immediately they misinterpret it, and fall into idolatry. Calvin says:

"Hence arises that boundless filthy mire or error wherewith the whole earth was filled and covered.
"If men were taught only by nature, they would ... be so tied to confused principles as to worship an unknown god"

Although humans are completely blind to the overwhelming revelation of God in nature, that blindness is our own fault, and we are morally culpable for it.


The humility of theology

What strikes me most from these opening chapters is Calvin's emphasis on knowing God on his own terms. It is so easy to fall into ways of thinking about ourselves or God which originate from , or are affected by, our sinful ignorance of God. Good theology requires the humility of knowing God 'as he is towards us' rather than prideful speculation.

It's incredibly controversial today to say with Calvin, 'God is understood in Christ alone'. I think Calvin would question our confidence in constructing a knowledge of God based on all sorts of sources apart from the gospel of Jesus, given the Bible's teaching on our spiritual blindness apart from the witness of the Spirit of God in scripture.

Free Don Carson Books

The PDF's of seven Carson books have become available. I'd strongly recommend The Difficult Doctrine. I've previously reviewed Love in Hard Places here.

• Letters Along the Way: A Novel of the Christian Life (Crossway, 1993)

• Holy Sonnets of the Twentieth Century (Baker, 1994)

• For the Love of God: A Daily Companion for Discovering the Riches of God’s Word, Vol. 1. (Crossway, 1998)

• For the Love of God: A Daily Companion for Discovering the Riches of God’s Word, Vol. 2. (Crossway, 1999)

• The Difficult Doctrine of the Love of God (Crossway, 2000)

• Love in Hard Places (Crossway, 2002)

• Memoirs of an Ordinary Pastor: The Life and Reflections of Tom Carson (Crossway, 2008)

(h.t. thebluefish)

Blogging Calvin

John Calvin was possibly the most influential theologian in the Protestant Reformation. This year marks the 500th anniversary of his birth, and all around the world people are taking this opportunity to celebrate his legacy.

I'm told that Calvin's most well-known work, The Institutes of the Christian Religion, shaped the course of Protestant theology. I've decided to (try) read through the Institutes to mark the occasion, and will (try) to post regular updates about what I've been reading throughout the rest of the year. Reading 500 year old theology initially sounds like a nasty, dry and barren task. But as C.S. Lewis said:

"Every age has its own outlook. It is specially good at seeing certain truths and specially liable to make certain mistakes. We all, therefore, need the books that will correct the characteristic mistakes of our own period. And that means the old books."

Calvin's Preface to the Reader and Prefatory Address to the King of France

Calvin prefaces his work with a message to the reader, explaining his purpose in writing and expressing the hope that it will further the cause of the gospel to the glory of God. Reading the Institutes will help people to understand Christian doctrine, and aid in reading both the Old and New Testaments. He rightly sees systematic theology as a needed foundation to fruitful Bible study, but also in understanding the way of salvation. Calvin urges the reader to 'have recourse to Scripture in order to weigh the testimonies that I adduce from it'.

What is most eye-opening however, is the 'Prefatory Address to King Francis I of France'. This was included by Calvin in the Institutes from it's earliest publication, and is an appeal to the King in defence of the Protestant movement in France which was under intense persecution at the time. Calvin had previously fled France because of his Protestant views, and now writes from outside to argue the injustic of this persecution, and the falsehood of the charges laid by the persecutors. Calvin clearly had a passion for his home country, and a great zeal for the progress of the gospel there. He doesn't pull any punches when writing to the King. Commenting on the accusation of church authorities that the Protestant doctrine was "new" and "of recent birth" he comments:

First, by calling it "new" they do great wrong to God, whose Sacred Word does not deserve to be accused of novelty. Indeed I do not at all doubt that it is new to them, since to them both Christ himself and his gospel are new. But he who knows that this preaching of Paul is ancient, that "Jesus Christ died for our sins and rose again for our justification", will find nothing new among us.

With great skill, and an amazing command of the patristic literature and scripture, he labours to show that the fears and accusations of their opponents are unfounded. It is a great example of gospel boldness, and yet respect for the King's position and power over the situation. He discusses the nature of the gospel, persecution of gospel servants in scripture, the place of miracles in establishing truth, the church fathers, the place of tradition, the nature of the church, accusations of trouble-making, and finishes by reminding the King of the coming vindication of the innocent who suffer unjustly. It is a formidable letter.

A Passion for God's Glory

What strikes me from all of this is Calvin's passion for gospel progress, and the glory of God throughout the world. He was no armchair theologian, but someone who laboured for peoples salvation, and exerted himself to promote the truth of scripture. He recognised that what is at stake in theology, is not arguments about words, but the glory of God. Given our current trend toward theological apathy and avoidance of the issues in favour of 'getting along', this is definitely something we could learn from today.

Nation, Tribe, Language

Interesting fact: Compare the number of languages that the Qur'an and Bible have been translated into respectively.

Bible: 2,479
Qur'an: >102 (although Wikipedia only lists 33)

Ok, so the Bible did get a bit of a head-start in terms of history.

But it is also the Bible that ends with praise to God coming from every nation, tribe and language (Revelation 14). It is the Bible which contains the good news of God's plan for all the nations, culminating in their gathering around the throne of God and the Lamb. Is it any wonder Christians have always sought to adapt to culture, and translate the gospel into the languages and cultural forms of the world?

How are you investing in that work in the unreached nations of this world?

And how are we doing at translating the gospel to those around us?

Devote yourself to the public reading of scripture

In 1 Timothy 4:13, Paul encourages Timothy, as a leader in the Ephesian church, to devote himself to reading scripture publicly in the Christian gathering. Think about the average church meeting today. Now think about the importance given to this task of the public reading of scripture.

We tend to invest a lot of time and energy into music, giving notices, the lighting and aesthetics of the building, and the sermon. A lot of time. However we spend very little time thinking about how scripture is read out. It is sad that in many churches the Bible is not even read out at all, apart from a few passing verses in the sermon. It is very rare to have a set-aside time to hear large chunks of scripture read out. If scripture passages are read out, it is often done with the enthusiasm of someone reading the phone book, as we all gaze around waiting for the entertaining bit.

Devote yourself to the public reading of scripture.

What would it look like if our gatherings paid more attention to this task? How could we invest more time and energy into this task? Can we be as creative in this area, as we are with music and sermon presentation? And how could we create a greater sense of expectation as we come to hear God's very words in scripture, to hear him address us his gathered people?

Of course, our greatest problem is not methodological - it is theological. Our problem is that we don't really believe the scriptures are God's words. Oh sure, we say we believe it. We have it in our doctrinal statement. But do we really believe that as we hear the Bible read, we are being addressed by the living God? That God's living and active word is at work again in our hearts?

Or are we looking for a 'new' word?

We're unlikely to invest importance in the public reading of scripture unless there is a genuine resurgence of trust in the scriptures as the very words of God. Perhaps then we will see greater sense of expectation when the Bible is opened, and a greater committment to creativity in presenting scripture publicly.

The video below is of Max McLean's stage production of Mark's Gospel currently showing at the Mercury Theatre in Chicago. McLean was interviewed by Justin Taylor here.

A Theology of Washing Up

It's quite trendy these days to have a 'theology of Everything'. In the middle of all the 'theologies of this' and theologies of that', Tim Chester writes compellingly about the impact of the gospel on everyday life in this post "How to wash up to the glory of God"

I've mentioned it to a few people, but thought I'd recommend it here and a thoroughly helpful and practical piece of gospel-centered thought.

The Church - It's To Die For

Paul believes there is God-appointed suffering, which is required for the gospel to made known. And he rejoices to have the opportunity of completing it. Isn’t that a radical way of thinking about Christian ministry!

A talk on Colossians 1:24-2:5: MP3 (25mins), Transcript

Jesus is the new Beginning

In his debate with John Lennox, Richard Dawkins scoffs at Lennox's mention of the resurrection of Jesus. It's classic Dawkins, I'll quote it it full:

Yes, well that concluding bit rather gives the game away, doesn’t it? All that stuff about science and physics, and the complications of physics and things, what it really comes down to is the resurrection of Jesus. There is a fundamental incompatibility between the sophisticated scientist which we hear part of the time from John Lennox - and it’s impressive and we are interested in the argument about multiverses and things, and then having produced some sort of a case for a deistic god perhaps, some god that the great physicist who adjusted the laws and constants of the universe - that’s all very grand and wonderful, and then suddenly we come down to the resurrection of Jesus. It’s so petty, it’s so trivial, it’s so local, it’s so earth-bound, it’s so unworthy of the universe."

Is this true?

Is is possible that Dawkins, as well as us, has misunderstood the true significance of Jesus' resurrection? Hear the apostle Paul:

"He (Christ) is the beginning, the firstborn from the dead, that in everything he might be preeminent" (Colossians 1:18b, ESV)

The resurrection isn't just an anomaly, a freak raising of someone to life after being dead. Jesus' resurrection is the beginning of a new world. It is the beginning of a new creation. It is God restoring the world again, so that it conforms to his plan, and brings all things back under the rule of the one who created everything.

The resurrection isn't unworthy of the universe. It is the start of a new one.

Susan Boyle and the Gospel of Grace

Susan Boyle is a phenomenon. If you haven't heard of her, you probably don't have an internet connection. Boyle is a single, 47 year-old Scottish woman, who appeared on Britain's Got Talent, and absolutely wowed the audience with her rendition of the Les Miserables song, 'I Dreamed A Dream'.

Since then, her performance has had over 100 million views on Youtube (probably the biggest Youtube phenomenon ever), she has had articles written in most major newspapers, has appeared on the major TV networks in the U.S and UK, and even been invited to appear on Oprah.

It's interesting to hear the social anaylsis coming from various places. Most of it has predictably focussed on the issue of image, and the way we expect someone of Susan Boyle's appearance to be void of musical talent. Commentators say it is a 'lesson in judging based on appearance', and an inspiring tale of someone who has 'overcome barriers and fulfilled her dreams'.

What is even more interesting is to hear Christian commentary on this phenomenon.

ChristianityToday quotes Andy Crouch:

It offers a picture of our age’s übercynical critics surprised by joy. It gives a glimpse of the creative capacity latent in who knows how many lives.

as well as quoting Brett McCraken...

Susan Boyle represents a triumph of talent over looks. The judges’ and audience members’ judgmental faces before she started singing are symptomatic of our tendency to over-value appearance, even in a talent competition. But once she started singing, it was a slap in the face reminder that, oh yeah, there can be legitimate beauty and artistry without physical attractiveness.

This from an opinion piece in America - the National Catholic Weekly:

The way we see Susan Boyle is very nearly the way God sees us: worthwhile, special, talented, unique, beautiful. The world generally looks askance at people like Susan Boyle, if it sees them at all. Without classic good looks, without work, without a spouse, living in a small town, people like Susan Boyle may not seem particularly "important." But God sees the real person, and understands the value of each individual's gifts: rich or poor, young or old, single or married, matron or movie star, lucky or unlucky in life. God knows us. And loves us.

What interests me about all of the Christian commentary I've read, is that it is basically the same as the non-Christian commentary. Sure it mentions God, but ultimately the lesson is the same: don't let your prejudices prevent you from recognising value in people.

Where is the gospel of grace?

We encounter Susan Boyle as a frumpy old lady, who 'redeems' herself by a stunning musical performance. This is justification by talent. Her acceptance by us is based on her hidden abilities, and when they are uncovered we are fooled into thinking this is an example of redemption. But would we love her if she didn't have talent? The whole phenomenon communicates that the only way to be loved and accepted by society is by having a 'redeeming' feature. But what if I can't sing, and I still look like a frumpy old lady?

God does not love us because he sees us as 'talented, unique, beautiful', and 'understands the value of each individual's gifts'. This is not the gospel. True Christian redemption happens despite our lack of 'redeeming' features. Colossians 1:21 says the we were 'alienated and hostile in mind, doing evil deeds'. It was not the talented for whom Christ died, but for sinners. And in God's sight, we can only be justified by his grace.

We are accepted by faith in the amazing performance of Jesus Christ. It is this stunning performance of obedience even to death that achieves our acceptance by God.

Have we lost the message of grace? Is that why the church no longer produces songs like this:

Before the throne of God above
I have a strong and perfect plea
A great high Priest whose Name is Love
Who ever lives and pleads for me
My name is graven on His hands
My name is written on His heart
I know that while in Heaven He stands
No tongue can bid me thence depart
No tongue can bid me thence depart

I suspect that our post-post-Christian society simply doesn't have the catergories to understand ourselves in this way. What a great need we have for the gospel of grace! That is the gospel that gives ultimate security, and produces true joy and wonder.