New City Catechism

Hello everyone! Long time no talk. I apologize for my absence. I know you all eagerly await a new post from me with bated breath =). Life’s been a bit chaotic and I haven’t had the emotional presence to sit down and reflect on any of it yet.

So here isn’t a reflection. But I did want to show you something pretty remarkable. The Gospel Coalition, in partnership with Redeemer Presbyterian Church in New York (church of Tim Keller), worked to create what they are calling the New City Catechism.

This Catechism is a compilation of questions/answers from the Heidelberg, Westminster Shorter, and Calvin’s Geneva Catechisms. In addition to questions from these historic catechisms, they include questions that are specifically for our modern era.

When you click on a question, the question appears with a Bible verse related to the answer, and the answer remains blurred. Once you click the answer, it becomes clear. The expected answer for a child is in orange, while the complete answer expected for adults is the whole answer. Next to the question section is a commentary (c:) from a theologian related to the question, a video that goes deeper into the implications of the question/answer, and then a prayer from some devotional literature related to the question (p:).

Tim Keller reflects about the importance of catechesis in the introduction:

At present, the practice of catechesis, particularly among adults, has been almost completely lost. Modern discipleship programs concentrate on practices such as Bible study, prayer, fellowship, and evangelism and can at times be superficial when it comes to doctrine. In contrast, the classic catechisms take students through the Apostles’ Creed, the Ten Commandments, and the Lord’s Prayer—a perfect balance of biblical theology, practical ethics, and spiritual experience. Also, the catechetical discipline of memorization drives concepts deeper into the heart and naturally holds students more accountable to master the material than do typical discipleship courses. Finally, the practice of question-answer recitation brings instructors and students into a naturally interactive, dialogical process of learning.

In short, catechetical instruction is less individualistic and more communal. Parents can catechize their children. Church leaders can catechize new members with shorter catechisms and new leaders with more extensive ones. Because of the richness of the material, catechetical questions and answers may be integrated into corporate worship itself, where the church as a body can confess their faith and respond to God with praise.

Because we have lost the practice of catechesis today: “Superficial smatterings of truth, blurry notions about God and godliness, and thoughtlessness about the issues of living—career-wise, community-wise, family-wise, and church-wise—are all too often the marks of evangelical congregations today…” (From Grounded in the Gospel: Building Believers the Old-Fashioned Way, by Gary Parrett and J. I. Packer, published by Baker, 2010.)

Keller also reflects on an experience with teaching his son catechism:

When my son, Jonathan, was a young child my wife Kathy and I started teaching him a children’s catechism. In the beginning we worked on just the first three questions:
Question 1. Who made you?
Answer. God
Question 2. What else did God make?
Answer. God made all things.
Question 3. Why did God make you and all things?
Answer. For his own glory.

One day Kathy dropped Jonathan off at a babysitter’s. At one point the babysitter discovered Jonathan looking out the window. “What are you thinking about?” she asked him. “God,” he said. Surprised, she responded, “What are you thinking about God?” He looked at her and replied, “How he made all things for his own glory.” She thought she had a spiritual giant on her hands! A little boy looking out the window, contemplating the glory of God in creation!

What had actually happened, obviously, was that her question had triggered the question/answer response in him. He answered with the catechism. He certainly did not have the slightest idea what the “glory of God” meant. But the concept was in his mind and heart, waiting to be connected with new insights, teaching, and experiences.

Such instruction, Princeton theologian Archibald Alexander said, is like firewood in a fireplace. Without the fire—the Spirit of God—firewood will not in itself produce a warming flame. But without fuel there can be no fire either, and that is what catechetical instruction is.

Source: http://www.newcitycatechism.com/intro.php

Check out this awesome resource! Available for download on iPhone/iPad. Do one question a week! Memorize it, pray with it, meditate on it! I’m so excited about how modern technology has made possible resources that are as great as this, with commentary and even video helping to explain the things of God to a new generation. Check it out: http://www.newcitycatechism.com

Complementarianism for Dummies

I just read a great article by Mary Kassian explaining what complementarianism is and isn’t. I think it’s extremely helpful, and I think she captured it perfectly. Plus, as a woman, I believe she is able to speak with great authority on the issues that face women, particularly in the church. Obviously the gender of the speaker doesn’t change the nature of the message they are giving—truth is truth, whether a man or a woman tells it. But I think it’s very encouraging to see so many women holding the banner of biblical complementarianism in the church and our culture.

by Mary Kassian

A little while ago a reporter asked me to define “complementarianism.” She didn’t know what it meant. And that’s not entirely surprising.

The word “complementarity” doesn’t appear in the Bible, but is used by people to summarize a biblical concept. It’s like the word “Trinity.” The Bible never uses the word “Trinity,” but it undeniably points to a triune God: Father, Son, and Holy Spirit.

Though the concept of male-female complementarity can be seen from Genesis through Revelation, the label “complementarian” has only been in use for about 25 years. It was coined by a group of scholars who got together to try and come up with a word to describe someone who ascribes to the historic, biblical idea that male and female are equal, but different. The need for such a label arose in response to the proposition that equality means role-interchangeability (egalitarianism)—a concept first forwarded and popularized in evangelical circles in the 1970s and 1980s by “Biblical Feminists.”

I’ve read several articles lately from people who misunderstand and/or misrepresent the complementarian view. I was at the meeting 25 years ago where the word “complementarian” was chosen. So I think I have a pretty good grasp on the word’s definition.

So I want to boil it down for you. In emulation of the popular “for Dummies” series of instructional books, I’ll give you a “Complementarianism for Dummies” primer on the intended meaning of the word.

1. It’s complementary . . . not complimentary.

The word “complementarian” is derived from the word “complement” (not the word “compliment”). The dictionary defines “complement” as follows:

Something that completes or makes perfect; either of two parts or things needed to complete the whole; counterparts.

Complementarians believe that God created male and female as complementary expressions of the image of God—male and female are counterparts in reflecting his glory. Having two sexes expands the view. Though both sexes bear God’s image fully on their own, each does so in a unique and distinct way. Male and female in relationship reflects truths about Jesus that aren’t reflected by male alone or female alone.

2. June Cleaver is so 1950s and so not the definition of complementarity.

In our name-the-concept meeting, someone mentioned the word “traditionalism,” since our position is what Christians have traditionally believed. But that was quickly nixed. The word “traditionalism” smacks of “tradition.” Complementarians believe that the Bible’s principles supersede tradition. They can be applied in every time and culture. June Cleaver is a traditional, American, TV stereotype. She is not the complementarian ideal. Period. (And exclamation mark!) Culture has changed. What complementarity looks like now is different than what it looked like 60 or 70 years ago. So throw out the cookie-cutter stereotype. It does not apply.

3. A proletariat-bourgeois-type hierarchy has no place in complementarity.

Feminist theorists maintain that male-female role differences create an over-under hierarchy in which men, who are like the privileged, elite, French landowners (bourgeois) of the 18th century, keep women—who are like the lower, underprivileged class of workers (proletariat)—subservient. Complementarians, however, do not believe that men, as a group, rank higher than women. Men are not superior to women. Women are not the “second sex.” Men have a responsibility to exercise headship in their homes and church family, and Christ revolutionized the definition of what that means. Authority is not the right to rule—it’s the responsibility to serve. We rejected the term “hierarchicalism” because people associate it with an inherent, self-proclaimed right to rule.

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10 things young singles should know about relationships

Here are some great points about dating that Jared Wilson (blogger at the Gospel Coalition website and pastor of Middletown Springs Community Church) wrote on his blog today. I wonder if we, as Christians, focus a bit too much on sex in dating, and I think that emphasis is seen in these points below. Nonetheless, sex before marriage has remarkable consequences for everyone involved (emotional ties that are too deep for the level of commitment; minimization of the purpose of marriage; unplanned pregnancy which can lead to higher levels of abortions, children without their own parents if they are given up for adoption, miscarriages, etc.), and it is clear that the culture and Christians in general is/are engaged in sexual relationships before marriage at a high rate. This is something that clearly needs to be addressed, which may lend itself to emphasizing sex as much as we do. This is good that we address these things, but I’ve also heard of a number of Christians who, even after they are married, find sexual activity to be very difficult to engage in—some do not even have sex on their wedding night. If this is because of shyness or feelings of nervous anticipation, that is one thing; but, if this is because of feelings of shame or fear because of a church culture that inculcates a sense of shame regarding sex (as opposed to a healthy view of sex that advocates for positive, godly choices) then that is a serious problem.

But I digress. I don’t believe Jared Wilson says anything negative or harmful. These are just things that I thought of when I was reading through it.

 

10 Things Young Singles in Romantic Relationships Ought to Know

by Jared C. Wilson

1. It’s not bad to want to have sex with your significant other. It’d be another sort of worry if you didn’t. The key is to want to glorify Christ more than you want to have sex with each other.

2. The key to glorifying Christ more than you want to have sex with each other is that it is a decision to be made over and over again.

3. Persons in a dating or courting relationship are on their best behavior. So however they are now, you can expect, over time, for them to get “worse.” As familiarity grows, people let their guards down. Marriage does not fix bad behavior; it often gives it freer reign. Ladies, this means if your boyfriend is controlling, suspicious, verbally condescending or manipulative, he will get worse, not better the longer your relationship goes on. Whatever you are making excuses for or overlooking now, will get harder to ignore and more prominent the longer your relationship goes on. You can’t fix him, and marriage won’t straighten him out.

4. Nearly every Christian I know who is married to an unbeliever loves their spouse and does not necessarily regret marrying them, but has experienced deep pain and discontent in their marriage because of this unequal yoking and would now never advise a believer to marry an unbeliever.

5. Assuming you’re special and you’re different and their experiences won’t reflect yours is shortsighted, unwise, and arrogant. The people who love you and are warning/advising you against your relationship might be ignorant fools. Those sorts of people do exist. But odds are better that your parents, your pastor, your older married friends are wiser than you think.

6. Living together before marriage is a marriage killer.

7. Premarital sex de-incentivizes a young man to grow up, take responsibility, and lead his home and family.

8. Pre-marital sex wounds a young woman’s heart, perhaps imperceptibly at first but undeniably over time, as she trades in covenant benefits without covenant security. This is not the way God designed sex to fulfill us. Never give your body to a man who has not pledged to God his faithfulness to you in covenant marriage, which presupposes an accountability to a local church. In short, don’t give your heart to a man who is not accountable to anybody who provides godly discipline.

9. All of your relationships, including your romantic relationship, is meant to make Jesus look big more than it is meant to provide you personal fulfillment. When we make personal fulfillment our ultimate priority in our relationships, ironically enough, we find ourselves frustratingly unfulfilled.

10. You are loved by God with abundant grace in Christ’s atoning work, and an embrace of this love by faith in Jesus provides Holy Spiritual power and satisfaction to pursue relationships that honor God and thereby maximize your joy.

Source: http://thegospelcoalition.org/blogs/gospeldrivenchurch/2012/06/19/10-things-young-singles-in-romantic-relationships-ought-to-know/

Ministry and small town America

Hey all! Sorry for the lack of posts this last week. Finals are coming and I’ve had a lot of projects and essays to work on! But, I did just read a great blog post by Jared Wilson at The Gospel Coalition about rural ministry. Growing up in a small town, I know how thankful I am for the men of God who sought to plant and pastor churches in small towns. I was saved in a small town, learned to love and worship Jesus in a small town, helped with the first youth ministry I’ve ever worked with in a small town, saw lives transformed through the ministry of my church in a small town, and on and on. I love small town people—they have taught me almost everything I know. Check it out.

Rural Ministry is Not Second Rate

by Jared C. Wilson

The incomparable Tim Keller, himself a pastor in Manhattan, offers some great advice to the young pastor. A taste:

Young pastors or seminarians often ask me for advice on what kind of early ministry experience to seek in order to best grow in skill and wisdom as a pastor. They often are surprised when I tell them to consider being a ‘country parson’ — namely, the solo pastor of a small church, many or most of which are in non-urban settings. Let me quickly emphasize the word ‘consider.’ I would never insist that everyone must follow this path. Nevertheless, it is worth thinking about. It was great for me . . .. . . Some will be surprised to hear me say this, since they know my emphasis on ministry in the city. Yes, I believe firmly that the evangelical church has neglected the city. It still is difficult to get Christians and Christian leaders to make the sacrifices necessary to live their lives out in cities. However, the disdain many people have for urban areas is no worse than the condescending attitudes many have toward small towns and small churches.

I have left out some meat in order to include the gist, so you should definitely go read the whole thing. Keller is touching on something huge here, this “disdain,” which really manifests itself in neglect and discrimination. This is on huge display in a Time Magazine article on the decline of rural churches. The magazine article talks about young pastors reluctant to go to a place where there’s no Starbucks, and even of older pastors and mentors telling these young guys they are too talented or too creative to pastor in small or rural towns. You know, because those places are wastes of time.

I can’t think of sentiments more antithetical to real ministry.

When I left a three year old church plant in suburban Nashville to assume the pastorate of a 200+ year-old church in rural New England, a close friend of mine said, “You’re going to kill your career.” He was just (sort of) joking, of course, but it wasn’t the first time I’d hear something like that. (I should mention that since making this move, my “career” — if by that one means writing/speaking opportunities — has actually increased, and I actually pastor a larger church here in rural Vermont than I did in suburban Nashville.) But I told him, flatly, “Good.” The day I begin thinking of ministry as a career is the day my ministry career begins to be a big fat pile of FAIL. By God’s grace, I am what I am and do what I do, and this means going where I’m called and hoping he increases, not me.

We’re supposed to decrease, you know?

I am glad more and more pastors are planting churches in the city. The cities need them, and more of them. I can’t think of a single church planter I know personally who is a selfishly ambitious flag-planter. (But I know the selfish flag-planters are out there.) Still, I’d love for more young guys to nail Starbucks and the corner pub and shopping malls and public transportation to the cross and go plant and pastor where you’re more likely to hear a cow moo than a car honk. Country folk are real folk. And they need the gospel too. A lot of evangelical churches in outlying areas are praying desperately that crop after crop of young pastors and aspiring church planters will grow up and show up.

As professionalization captured the evangelical pastorate, churches in small town America began drying up. It’s where old pastors go to retire. It’s where the untalented go to do second rate ministry. Even the one or two conferences recently about ministry in small town settings were led by megachurch pastors and were predicated on how to build a big church in a small town.

Does anyone see the connections between Jesus’ mustard seed ministry and ministry in marginalized America? You almost don’t even have to contextualize all that sower/soil, house-building, sheep and field stuff! It’s plug and play Gospels in rural America.

Is God really calling more people to the cities and suburbs than to the outlying areas? Or do we just think he is?

This is why I liked the 2nd to last paragraph of Keller’s post:

Young pastors should not turn up their noses at such places, where they may learn the full spectrum of ministry tasks and skills as they will not in a large church. Nor should they go to small communities looking at them merely as stepping stones in a career. Why not? Your early ministry experience will only prepare you for ‘bigger things,’ if you don’t aspire for anything bigger than investment in the lives of the people around you. Wherever you serve, put your roots down, become a member of the community and do your ministry with all your heart and might. If God opens the door to go somewhere else, fine and good. But don’t go to such places looking at them only as training grounds for ‘real ministry.’

Yes. Do not treat these mission fields like training wheels for “real” ministry. If that’s your perspective you shouldn’t be in ministry anywhere.

It’s true that God may call young pastors and planters into small towns and rural areas to prepare them and train them for ministries of Jabezian levels of “more territory.” But some he calls to come and stay. Many of us are praying you young guys are listening.

Source: http://thegospelcoalition.org/blogs/gospeldrivenchurch/2012/06/05/rural-ministry-is-not-second-rate/

A healthy kick in the face

Don’t Confuse Knowledge and Success with Maturity

by Paul Tripp

I didn’t just give way to the temptation to let pastoral ministry become my identity. I fell into two other temptations as well.

I let biblical literacy and theological knowledge define my maturity. This is related to the identity temptation but requires its own attention. It is quite easy in ministry to give into a subtle but significant redefinition of what spiritual maturity is and does. This definition has its roots in how we think about what sin is and does. Many pastors carry a false definition of maturity that results from the academic enculturation of seminary.

Since seminary tends to academize the faith, making it a world of ideas to be mastered, students easily buy into the belief that biblical maturity is about precision of theological knowledge and biblical literacy. But spiritual maturity is not something you do with your mind (although that is an important element). Maturity is about how you live your life. It is possible to be theologically astute and immature. It is possible to be biblically literate and in need of significant spiritual growth.

I was an honors graduate of a seminary. I won academic awards. I assumed I was mature and felt misunderstood and misjudged by anyone who failed to share my assessment. In fact, I saw those moments of confrontation as persecution that anyone faces when he gives himself to gospel ministry. At root I misunderstood sin and grace. Sin is not first an intellectual problem. (But it does affect my intellect, as it does all parts of my functioning.) Sin is first a moral problem. It is about my rebellion against God and my quest to have, for myself, the glory due to him. Sin is not first about the breaking of an abstract set of rules. Sin is first and foremost about breaking relationship with God. Because I have broken this relationship, it is then easy and natural for me to rebel against God’s rules.

So it’s not just my mind that needs to renewed by sound biblical teaching, but my heart needs to be reclaimed by the powerful grace of the Lord Jesus Christ. The reclamation of my heart is both an event (justification) and a process (sanctification). Seminary, therefore, won’t solve my deepest problem—sin. It can contribute to the solution, but it may also blind me to my true condition by its tendency to redefine maturity. Biblical maturity is never just about what you know but always about how grace has employed what you have come to know to transform the way you live.

Think of Adam and Eve. They didn’t disobey God because they were intellectually ignorant of God’s commands. They knowingly stepped over God’s boundaries because they quested for God’s position. The spiritual war of Eden was fought on the turf of the heart’s desires. Consider David. He didn’t claim Bathsheba as his own and plot to get rid of her husband because he was ignorant of God’s prohibitions against adultery and murder. David acted because at some point he didn’t care what God wanted. He was going to have what his heart desired no matter what.

Or think what it means to be wise. There is a huge difference between knowledge and wisdom. Knowledge is an accurate understanding of truth. Wisdom is understanding and living in light of how that truth applies to the situations and relationships of your daily life. Knowledge is an exercise of your brain. Wisdom is the commitment of your heart that leads to life transformation.

Even though I didn’t know it, I walked into pastoral ministry with an unbiblical view of biblical maturity. In ways that now scare me, I thought I had arrived. So when my wife, Luella, would lovingly and faithfully confront me, it was not just that I was being defensive. By definition I thought she was wrong. And I became convinced she was the one with the problem. I used my biblical and theological knowledge to defend myself. I was a mess, and I had no idea.

Success Is Not Necessarily an Endorsement

I confused ministry success with God’s endorsement of my living. Pastoral ministry was exciting in many ways. The church was growing numerically, and people seemed to be growing spiritually. More and more people seemed to be committed to be part of a vibrant spiritual community, and we saw people win battles of the heart by God’s grace. We founded a Christian school that was growing and expanding its reputation and influence. We were beginning to identify and disciple leaders.

It wasn’t all rosy; there were painful and burdensome moments, but I started out my days with a deep sense of privilege that God had called me to do this ministry. I was leading a community of faith, and God was blessing our efforts. But I held these blessings in the wrong way. Without knowing that I was doing it, I took God’s faithfulness to me, to his people, to the work of his kingdom, to his plan of redemption, and to his church as an endorsement of me. My perspective said, “I’m one of the good guys, and God is behind me all the way.” In fact, I would say to Luella (this is embarrassing but important to admit), “If I’m such a bad guy, why is God blessing everything I put my hands to?”

God did not act because he endorsed my manner of living, but because of his zeal for his own glory and his faithfulness to his promises of grace for his people. God has the authority and power to use whatever instruments he chooses in whatever way he chooses. Ministry success is always more a statement about God than about the people he uses for his purpose. I had it all wrong. It took credit that I did not deserve for what I could not do. I made it about me, so I didn’t see myself as headed for disaster and in deep need for the rescue of God’s grace. I was a man in need of rescuing grace. Through Luella’s faithfulness and the surgical questions of my brother, Tedd, God did exactly that.

What about you? How do you view yourself? What do you regularly say to you about you? Are you different from those to whom you minister? Do you see yourself as a minister of grace in need of the same grace? Have you become comfortable with discontinuities between the gospel you preach and the way that you live? Are there disharmonies between your public ministry persona and the details of your private life? Do you encourage a level of community in your church that you do not give yourself to? Do you fall into believing that no one has a more accurate view of you than you? Do you use knowledge or experience to keep confrontation at bay?

You don’t have to be afraid of what is in your heart. You don’t have to fear being known. Because nothing in you could ever be exposed that hasn’t already been covered by the precious blood of your Savior King, Jesus.

True repentance

Great post by Jared Wilson at the Gospel Coalition. Repentance is not easy, particularly when our hearts (certainly my heart) rush to excuses and self-centered protection. We don’t want to face the consequences of our decisions, but the Gospel leads us to a different path. We can be forthcoming about the reality of our sin because the Cross is the most blatant indictment of our individual evil and the unmeasurable grace and forgiveness of God. Jesus Christ was tortured and killed because of our sin. There is no greater rebuke than that. And, at the same time, God’s love for us—while we were still sinners—is displayed in His willingness to send His Son to provide atonement for our sins (1 John 4:9-10). 

I need a heart of repentance.

How Do You Know When Someone Is Repentant?: 12 Signs

How do you know when someone is repentant? In his helpful little book Church Discipline, Jonathan Leeman offers some guidance:

A few verses before Jesus’ instruction in Matthew 18 about church discipline, he provides us with help for determining whether an individual is characteristically repentant: would the person be willing to cut off a hand or tear out an eye rather than repeat the sin (Matt. 18:8-9)? That is to say, is he or she willing to do whatever it takes to fight against the sin? Repenting people, typically, are zealous about casting off their sin. That’s what God’s Spirit does inside of them. When this happens, one can expect to see a willingness to accept outside counsel. A willingness to inconvenience their schedules. A willingness to confess embarrassing things. A willingness to make financial sacrifices or lose friends or end relationships. (p. 72)

These are good indicators, and I believe we can add a few more.

Here are 12 signs we have a genuinely repentant heart:

1. We name our sin as sin and do not spin it or excuse it, and further, we demonstrate “godly sorrow,” which is to say, a grief chiefly about the sin itself, not just a grief about being caught or having to deal with the consequences of sin.

2. We actually confessed before we were caught or the circumstantial consequences of our sin caught up with us.

3. If found out, we confess immediately or very soon after and “come clean,” rather than having to have the full truth pulled from us. Real repentance is typically accompanied by transparency.

4. We have a willingness and eagerness to make amends. We will do whatever it takes to make things right and to demonstrate we have changed.

5. We are patient with those we’ve hurt or victimized, spending as much time as is required listening to them without jumping to defend ourselves.

6. We are patient with those we’ve hurt or victimized as they process their hurt, and we don’t pressure them or “guilt” them into forgiving us.

7. We are willing to confess our sin even in the face of serious consequences (including undergoing church discipline, having to go to jail, or having a spouse leave us).

8. We may grieve the consequences of our sin but we do not bristle under them or resent them. We understand that sometimes our sin causes great damage to others that is not healed in the short term (or perhaps ever).

9. If our sin involves addiction or a pattern of behavior, we do not neglect to seek help with a counselor, a solid twelve-step program, or even a rehabilitation center.

10. We don’t resent accountability, pastoral rebuke, or church discipline.

11. We seek our comfort in the grace of God in Jesus Christ, not simply in being free of the consequences of our sin.

12. We are humble and teachable.

As it is, I rejoice, not because you were grieved, but because you were grieved into repenting. For you felt a godly grief, so that you suffered no loss through us. For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. For see what earnestness this godly grief has produced in you, but also what eagerness to clear yourselves, what indignation, what fear, what longing, what zeal, what punishment! At every point you have proved yourselves innocent in the matter.

– 2 Corinthians 7:9-11

Statement of Faith

Just posted a Statement of Faith from the Gospel Coalition. Check it!