I’m a week behind on sharing my sermon podcast, but it actually seems to go with Reformation Sunday so I’m just going to run with that. Last weekend, I preached on Jeremiah 31, where God says that He will write a new covenant into the hearts of His people. What caught my eye though was several verses before that when God says, “I will sow the house of Judah with the seed of humanity.” It’s a phrase that seems like it could have two possible meanings. Is God promising to fill an exile-depleted Judah with new human seeds? Or is God sowing the seeds of Judah amidst the seed of humanity? I think both meanings work as we think about the gift of God’s New Covenant that is always new amidst a church that is always reforma reformando. Sermon audio here: Continue reading
Only a Southern Baptist like Russell Moore would be crass enough to refer to a sitting pope as a “theological wreck.” Moore took exception to some of Francis’ comments in a recent interview with La Repubblica magazine in Rome regarding how Christians should be engaging the world around them. Setting aside his initial tactlessness, I think Moore’s piece is reasonably thoughtful. Francis and Moore seem to have very different views of how evangelism is supposed to work. While I can appreciate Moore’s perspective, ultimately Francis’ approach makes a lot more sense to me. Continue reading
“He has chosen the lowly things of this world: the despised ones and those who are not, to bring to nothing the things that are” (1 Corinthians 1:28). It isn’t just my heart’s tattoo; I really believe it’s one of the most important prophecies of the Bible. Jesus was the ultimate despised one, a king whose reign is defined precisely by his utter social rejection. When we are truly saved, we become despised ones with Jesus, being “crucified together with Christ” so that “it is no longer [we] who live but Christ who lives in [us]” (Galatians 2:19-20). What are we saved from? Legitimacy, which is “friendship with the world [and] enmity with God” (James 4:4), since it is a declaration of independence from God. How do the despised ones that Paul describes “bring to nothing the things that are”? By destroying the categories of legitimacy constructed by the normal majority (a.k.a. “the world”) as a substitute for reliance on God’s mercy.
Ephesians 2:8-9 is a passage I have often turned to for a tight summary of the evangelical doctrine of justification by faith: “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God — not the result of works so that no one may boast.” What I love about these two verses is that they explain why we need to be saved by faith and not works: so that no one may boast. When Christians are prideful about their salvation, that means it hasn’t worked. But it’s actually the verse after these two that God has really tattooed on my heart in the last year. Continue reading
There’s an elephant in the room when we talk about the cross. The cross is indeed solidarity with the crucified, the victory of God’s truth over Caesar’s power, the introduction of nonviolence into the world, a means of reconciling enemies, and a pouring out of sacred life blood that removes the curse of sin from the Earth. Jesus’ crucifixion also pays a price that needs to be paid for my sin. For many Christians, this sixth blessing of the cross is the only blessing it offers; ugly misrepresentations of this blessing have polluted our discourse, causing many other Christians to reject this dimension of the cross altogether. Regardless of that, we need to be justified by the punishment Jesus suffers on our behalf because only people who know that they are unjustifiable and entirely dependent on the mercy of God can enter the kingdom. Otherwise, we are a danger to the communion of all who live in the vulnerable safety of God’s mercy.
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I have always had a particular attraction to Philippians 2:12, “Work out your salvation with fear and trembling,” partly because it creates a crisis for evangelicals with a formulaic “decision for Christ” account of salvation. I do believe that justification by faith is a core part of our salvation, but I also think that δικάιοω (justify) means “make just” more than “declare just” in a way that the English language screws up with the word “justification.” Though we need to have Christ’s justification declared to us to wrest us free from self-justification, it is a means to the end of the Holy Spirit’s sanctification by which we are made just. And God doesn’t need to have the results of an act that He authored “declared” back to Him through some contrived performance of feigned ignorance. You can call the trust that God instills in us a “decision” if you need to, but it’s a decision that must be remade over and over again, and furthermore it’s a surrender, not the product of dispassionate rational deliberation (sorry Bill Bright!). In any case, I was reading Psalm 2 in the Chapel of the Blessed Sacrament this past Monday. It may have been what Paul had in his head in writing Philippians 2:12 because it talks about “fear” and “trembling” and how they relate to the refuge that God offers to humanity. Continue reading
I’ve been reading through Augustine’s anti-Pelagian writings in which he spends a whole lot of time arguing emphatically why unbaptized infants deserve to go to hell because of Adam’s sin. It seems like the damnation of babies was a huge sticking point for Pelagius and his followers and part of why they were inclined to say that the doctrine of original sin was ridiculous. The core of Augustine’s argument against Pelagius rests upon a literal interpretation of John’s two verses describing the salvation of the two sacraments — 3:5: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” and 6:53: “Except ye eat my flesh and drink my blood, ye shall have no life in you.” Though I don’t have time to trace the historical development of this literal attribution of salvation to sacramental observance, I cannot help but wonder if Augustine’s Biblical literalism and the magisterial inertia of the church in following his claims uncritically led to the formulaic view of the sacraments which created the atmosphere of “Pelagian” salvation by works that triggered the Reformation. I realize I’m being mischievous, but the irony is too delicious. Continue reading
I desperately need your help and feedback in pulling this book together. I have shared below summaries for the introduction and the 16 chapters of Mercy Not Sacrifice. I know this is a really long blog post, but it would mean so much to me if you would look at it and help me make some decisions that I haven’t yet been able to make. Paste it into MS Word and print it out if it’s easier. I’m going to be discouraged if nobody responds. I can’t help it. As I learned in church-planter training, God made me a diva for the sake of my calling. If I ever actually publish this thing, I’ll say nice things about you in the front and help you with yours if you ever write one. Continue reading
In contemporary Christian worship, a distinction is often made between worship that is “really worship” versus “just a performance.” For example, does the music invite authentic congregational participation or is it filled with guitar solos, pyrotechnics, and fog machines that make the service a concert that gives people goose bumps for cheap manufactured reasons? I want to look at a different contrast between worship and performance that I see at the heart of the gospel. I believe we were created to worship every moment of every day. The purpose of gathering to sing and pray and learn each weekend is merely to retune ourselves for a week of worship. The problem is that we misunderstand what worship means: we think it’s performing for God, putting on a show to prove to Him that we really believe in Him so that He won’t throw us in hell. But performance is actually the greatest obstacle to true worship, the definition of which is summarized in a single verse — Psalm 37:4: “Delight in the Lord and he will give you the desires of your heart.” It’s not hard to learn how to worship; my three year old son knows perfectly how. The impossible challenge that Jesus died on the cross to make possible is unlearning performance. Continue reading
In the information age, people define themselves primarily by their opinions rather than their actual behavior. This is not only the case for hard-core partisan ideologues, but also moderates who define themselves as more “reasonable” by balancing “conservative” opinions with “liberal” ones. While it used to be said that treating others with respect and integrity was the measure of one’s character, many today evaluate their moral courage according to how willing they are to stand up for their opinions (ESPECIALLY IF THEY DO SO IN ALL CAPS). I don’t know to what degree bad Christian theology contributes to our society’s ideological wasteland and to what degree it is the product of it. But I do think there is a basic problem in how we understand the faith that saves us. Many Christians today think that “faith” amounts to believing the right things (holding the right opinions) about Jesus’ death and resurrection so that He will respond by “saving” us and accepting us into His kingdom. But I think it’s more in line with Biblical teachings to say that our faith is the result of God winning our trust through what Jesus did so that we could be saved from the impossible hell of trying to prove our worth to God, whether through deeds or rituals or opinions. Continue reading