Just in time for Thanksgiving, here’s Tullian’s first talk from Houston. The man does not shy away from vulnerability! PtL:
p.s. She said yes.
Just in time for the Thanksgiving holiday (and a much-needed reprieve for our office!) comes this devotion in today’s spot, from Jonathan Mumme–a reminder of the gift we have that holds the whole thing together.
Command and teach these things. Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Do not neglect the gift [charisma] you have, which was given you by prophecy when the council of elders laid their hands on you. Practice these things, immerse yourself in them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers. (1 Timothy 4:11-16, ESV)
Poor Timothy—what a load! Paul, his “father in the faith,” has left town, sticking him with quite the laundry list. And yet that sounds an awful lot like typical Christianity, doesn’t it? Taking the burden from your shoulders and laying a dozen in its place. Hit atonement like a drive-thru, and with that bag in hand, speed off to the highway of “the Christian life” of moral responsibility, Scripture reading, character-building. Christianity somehow became a life of holy burdens.
There in the middle of all that is given him to do, though, is that which is given to him wholly and fully. The sine qua non—neglect it and it will all fall apart—is the charisma (gift) in him.
The certainty with which Paul approaches the ministry is the same certainty under which Timothy gets to operate: if the Lord has put him to it, the Lord himself will do it, and the Lord has certainly put him to it. Is Timothy the one saving or preserving himself and his hearers, or is God Himself the Savior of all, including Timothy and his hearers? Paul says it is not an either/or: God saves, and Timothy is responsible for the saving where he has been placed. It is not God without Timothy, nor is it God x% and Timothy x%, but God fully and Timothy fully. Whatever saving Timothy is set to be doing, it will be the Lord doing it, and that goes for the ordering, reading, preaching, teaching and the rest of this grand, long list of things given to do along with the gift given.
Where do you feel you and God are working 50-50? Where does God feel absent or dormant? Where does his presence feel all too present?
What is to be done in the Church is what God himself gives to be done. Toward that doing He gives gifts. Tasks given, gift given, to Paul and Timothy and others who are surely put in place; it is the Lord, the Savior, seeing to the whole show.
The second of our Fall Conference videos is here!
The first video from our Fall Conference in Houston is ready for blastoff! Enjoy:
Once again, huge thank you goes out to Mark and David Babikow for making this happen.
As an insanely devoted San Francisco Giants’ fan, it’s tough for me to give kudos to anything “LA Dodgerish”. I have fellow Giant fan friends who will chastise me for even writing this. However, I’ve got to give some kudos to Clayton Kershaw – the LA Dodger pitcher who (yesterday) became the first National League pitcher (since Bob Gibson in 1968) to win both the NL Cy Young Award and the NL MVP (for the 2014 season). The kudos aren’t for those accomplishments – any on field success achieved by someone wearing Dodger blue is truly nauseating.
No, rather, I give…
It’s been a while since we posted one of Gerhard Forde’s inspired rants. This one comes from his essay “Radical Lutheranism”, which you can read here. The identity crisis to which he refers is that of confessional Lutherans in the late 1980s America, but the insights apply more widely:
“What shall we be? Let us be radicals: not conservatives or liberals, fundagelicals or charismatics (or whatever other brand of something-less-than gospel entices), but radicals: radical preachers and practitioners of the gospel by justification by faith without the deeds of the law. We should pursue it to the radical depths already plumbed by St. Paul, especially in Romans and Galatians, when he saw that justification by faith without the deeds of the law really involves and announces the death of the old being and the calling forth of the new in hope. We stand at a crossroads. Either we must become more radical about the gospel, or we would be better off to forget it altogether.
We should realize first of all that what is at stake on the current scene is certainly not Lutheranism as such. Lutheranism has no particular claim or right to existence. Rather, what is at stake is the radical gospel, radical grace, the eschatological nature of the gospel of Jesus Christ crucified and risen as put in its most uncompromising and unconditional form by St. Paul. We need to take stock of the fact that while such radical Paulinism is in itself open to both church and world (because it announces a Christ who is the end of the law, the end of all earthly particularities and hegemonies), it is, no doubt for that very reason, always homeless in this age, always suspect, always under attack, always pressured to compromise and sell its birthright for a mess of worldly pottage…
We must realize there is not just external reason for our identity crisis but deep theological and, for want of a better word, existential reason. It lies simply in Lutheranism’s fateful attachment to the Pauline gospel in a world whose entire reason for being is opposed to it. All who adopt such a stance will find themselves constantly on the defensive not only before the world but especially before the religious enterprises, not to say the churches, of the world…
If we are to probe to the root, the radix, of our identity crisis, however, we must dig beneath even the world’s general disapproval. Theological anthropology, the understanding of human existence itself before God, is perhaps the place where the crisis becomes most apparent. The fact is that the radical Pauline gospel of justification by faith without the deeds of the law calls for a fundamentally different anthropology and with it a different theological ‘‘system’’ (if there be such!) from that to which the world is necessarily committed. The radical gospel of justification by faith alone simply does not fit, cannot be accepted by, and will not work with an anthropology which sees the human being as a continuously existing subject possessing ‘‘free choice of will’’ over against God and/or other religious goals. The radical gospel is the end of that being and the beginning of a new being in faith and hope.”
St. Vincent arrived in theaters just in time for All Saints’ Sunday, the day the church recognizes and remembers those in the parish community who have died, and all the other “saints” that went before them. It is not a coincidence; first-time director Ted Melfi must have known what was on the church calendar in some regard, given the assignment that’s handed out by Brother Geraghty (Chris O’Dowd), to his middle school class. The assignment is this: to find out about and present on a living saint in the community—not Athanasius, not Mother Teresa, not even Pope Francis—but a “saint…
This one comes from Melanchthon’s Apology of the Augsburg Confession, Article IV, 164A, 172B, ht SMZ:
“[I]f we had to believe that after our renewal we must become acceptable not by faith on account of Christ but on account of our keeping of the law, our conscience would never find rest. Instead, it would be driven to despair. For the law always accuses since we never satisfy the law… For who loves or fears God enough? Who endures patiently the afflictions imposed by God? Who does not often doubt whether human affairs are ruled by the counsel of God? Who does not often doubt whether one is heard by God? Who is not often angry that the wicked enjoy a better lot than the pious and that the godly are oppressed by the wicked? Who is not often enraged by the judgment of God when he seems to abandon us? How many live up to their calling? How many love their neighbor as themselves? Who is not incited by concupiscence? About these sins the psalms says [Ps. 32:6], ‘Therefore let all who are the saints offer prayer to you.’ Here he says that the saints pray for the forgiveness of sins.’ … Only faith brings [peace to consciences] – faith which is confident that on account of Christ the high priest we have a gracious God… Faith justifies in this way: that it simultaneously makes alive, that is, it cheers and consoles consciences and produces eternal life and joy in the heart.”
Here’s a timely one from Nick Lannon, which was originally posted over at Liberate on this day last year:
Halloween has become more Christian than Christmas.
Christians have long had issues with Halloween. We’re not sure what to make of it, we’re not sure if it’s ok to celebrate it, if we’re celebrating demons, monsters, and evil things. Michael Jackson, at the beginning of the landmark video for “Thriller,” felt compelled to provide a disclaimer that this video, in which he turns into a werewolf and a zombie, did not endorse the occult. For the same reasons that many Christians have…
“When you open the book containing the Gospels and read or hear how Christ comes here or there, or how someone is brought to him, you should therein perceive the sermon or the Gospel through which he is coming to you, or you are being brought to him. When you see how he works, however, and how he helps everyone to whom he comes or who is brought to him, then rest assured that faith is accomplishing this in you and that he is offering your soul exactly the same sort of help and favor through the gospel. If you pause here and let him do you good, that is, if you believe he benefits and helps you, then you really have it. Then Christ is yours, presented to you as a gift.”
In honor of our upcoming merger with Buzzfeed (just kidding), there are a few very commonly used, but imprecisely defined, Christian words which could stand some rethinking in how we use them.
Redemption – Often you hear questions like, “Can ____ be redeemed?” or ask questions like, “How will God redeem that job, that relationship, that bad decision? Will God redeem the suffering caused by Kim Jong-Un?” Or, at one dinner, “Can competition be redeemed?” The word means something like paying a price to buy back someone who is a slave or indebted, clearing their debt from one’s own store. A…
The fourth and final installment of Ian Olson & I’s Halloween series for Mbird focuses on Frank Darabont’s 2007 adaptation of a Stephen King novella, The Mist—which has been spoken about briefly before. The film stars Thomas Jane, Marcia Gay Harden & Andre Braugher.
The Mist is a throwback 60’s style creature flick where a group of people are trapped in a grocery store surrounded by a strange, dense mist that came in after an intense storm the night before. If that was not weird enough for the poor captives, those who try to escape the store into the mist seem…