Grounded in the Gospel: Building Believers the Old Fashioned Way, by Gary Parrett and J.I. Packer.

The Family Worship Book, by Terry Johnson.

Dual Citizens: Worship and Life Between the Already and Not Yet, by Jason Stellman.

With Reverence and Awe: Returning to the Basics of Reformed Worship, by D.G. Hart and John Muether.

Risking the Truth: Handling Error in the Church, edited by Martin Downes.

A Brief Overview of Biblical Teaching on Church Discipline

On Why We Like (the PCA) Our Denomination.

Here is a smaller dose of Veith from his blog.  His post, “Youth Group Madness” is worth the read (if you can stomach it – it describes some pretty gross youth activities).  If you can’t stomach it, his closing words are right on target:

Teenagers get enough entertainment, psychology, and hedonism from their culture. They don’t need it from their church. What they need—and often yearn for—is God’s Word, catechesis, and spiritual formation.

Of course, the greater political question remains, how does Christ’s Church relate to the everyday political activities of our world?  What does it look like for the Church generally to live by God’s wisdom, and reject the world’s wisdom, when it comes to the political sphere?  On these questions we benefit greatly from Edmund Clowney’s powerful exposition on the nature and role of the church in this world.  Applying God’s wisdom from biblical passages such as Mark 12:13-17; Titus 3:1; Romans 13:1-6, Clowney writes:

Since democracy gives its citizens a voice in government, Christians have the responsibility of their privilege to participate.  There is every reason for the general office of the church (‘laity’) to consult together on political issues.  So, too, the special officers of the church must provide biblical guidance and wisdom to assist in Christian analysis of political questions.  The church has a prophetic role to perceive and expose ethical questions that underlie political issues.  Where God has spoken in condemning sin… the church cannot be silent….

Yet Christian involvement in political life does not cancel out the spiritual form of Christ’s kingdom.  Calling the state to righteousness does not mean calling it to promote the gospel with political power or to usher in the last judgment with the sword.  Christians are not free to form an exclusively Christian political party that seeks to exercise power in the name of Christ.  That would identify Christ’s cause with one of the kingdoms of this world.  Political action on the part of Christians must always be undertaken in concert with others who seek the same immediate objectives.  Such objectives, promoting life, liberty and the restraint of violence, are the proper goals of civil government.  They are not the goals of faith and holiness that Christ appointed for his kingdom….

The patriotism is misguided that sees the United States or the United Kingdom as a Christian nation composed of God’s elect and entitled to his favor and blessing.  Such a claim is patently false, and illegitimate even as an ideal.  Christ’s kingdom is not typical and preparatory, like the kingdom of Israel; it is realized and ultimate.  All that is less than loving God with heart, soul, strength and mind, and one’s neighbor as one’s self, is totally excluded by the new law of love.  That is why the ultimate enforcement of Christ’s law must be brought about, not by political power, but by his own judgment at his appearing, and by the total transformation that will make his bride spotless for the wedding feast of glory….

We not only may, but must co-operate with other citizens when we seek to use the levers of political power.  We do so, not as citizens of the heavenly Jerusalem, but of an earthly nation.  Christians may not band together in the name of Christ to use the political weapons of the world to fight the spiritual battle of the kingdom.  There is a love of divine benevolence that sends rain on the just and unjust, and there is a duty for Christians citizens to show that love to others.  Yet the line must be drawn between the ministry of mercy that is part of the mission of the church, and the reach for political power that would destroy the church by politicizing it (selected passages from  The Church, Downers Grove, IL: InterVarsity, 1995, pp. 192-197).

If there are blessings to be had through the judicial ruling on Proposition 8, it may be that the chief blessing for Christ’s Church is the profound reminder that Christ’s kingdom is most definitely not “of this world” (John 18:36).  Through this ruling a more clear line between the Kingdom of God and the kingdoms of this world has been drawn, and although we lament any judicial ruling or political action in support of same-sex marriage, we do not despair.  We belong ultimately to a greater kingdom, a kingdom that will one day triumph over all others.  If today we feel a little less at home in this world we should at least thank God for the reminder that this world is not our home.

For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ.Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things.  But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ,  who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself (Philippians 3:18-21).

Waiting with you for Jesus,

Pastor Aaron

The lesson for us?  Faithful Christian catechesis can be creative, interactive, and yes, even fun.  Below is another example of faithful and creative Christian catechesis from Shai Linne’s album The Atonement.  Certainly if you knew the lyrics to this song you would have a more sound understanding of the atonement than most.

www.youtube.com/watch?v=7RUciHVpCbw

By analyzing proteins essential to egg formation, scientists (with HECToR’s help) have concluded that the only way a chicken egg can possibly be formed is through a chicken.  You can read about their findings in this article from CBS News.

The article concludes with a humorous ending:

In spite of HECToR’s hard work and the “scientific proof” it yielded, the study offered no explanation as to how the chicken got there in the first place.  If not from an egg, perhaps it just came from across the road.

I appreciated the study and the humor at the end of the article.  Most of all I appreciated the acknowledgment that science simply cannot answer every question.  As Christians we know that the chicken didn’t just come from across the road.  It came from God who spoke all things into existence, even chickens (see Genesis 1:20-22).

Good scientists know that science cannot answer every question.  Nobel Laureate Sir Peter Medawar points this out in his book Advice to a Young Scientist: “There is no quicker way for a scientist to bring discredit upon himself and upon his profession than roundly to declare – particularly when no declaration of any kind is called for – that science knows, or soon will know, the answers to all questions worth asking, and that questions which do not admit a scientific answer are in some way non-questions….  The existence of a limit to science is, however, made clear by its inability to answer childlike elementary questions having to do with first and last things – questions such as: ‘How did everything begin?’; ‘What are we all here for?’; ‘What is the point of living?’” (quoted by John Lennox in God’s Undertaker: Has Science Buried God? p. 41).

Certainly many of our atheistic scientist friends would do well to remember that science cannot answer every question.  But perhaps we as Christians need to be reminded of that as well.  While science may confirm our basic beliefs about God’s creation (as in the case, I believe, of the chicken and the egg), science will never answer the most fundamental questions of human existence… “Why am I here?” for example.  For those types of questions we rely entirely on the special revelation that is found in God’s Word.  Good science will indeed lead us to truth, but it can never lead us to saving truth.

Thus, while British scientists continue to plug away at discovering important truths with the aid of their super-computer HECToR (undoubtedly an important and worthwhile endeavor), we as God’s people will continue to plug away at discovering important truth as well.  We have no HECToR to help us, but we do have the Holy Spirit to illumine our minds to the truths in God’s Word.  And although science now has proven that the chicken has indeed come first, only we who are Christians know why the chicken is here to begin with – for the glory of our Creator God.

“For from him and through him and to him are all things.  To him be glory forever.  Amen” (Rom. 11:36).

This Sunday we will hear the apostle Paul address the Corinthian Christians not as spiritual people, but as “people of the flesh” (1 Cor. 3:1).  Lamentably, Paul’s words here have been wrongly used by Christian teachers to identify two types of Christians, “spiritual” and “carnal.”  These teachers understand spiritual Christians to be true Christians who allow Christ to rule over their lives as Lord, and thus carnal Christians are true Christians who do not allow Christ to rule over their lives as Lord.  From this perspective a carnal Christian believes the gospel and is saved, but does not experience transformation.  For many reasons this way of thinking is terribly misguided.  The Bible simply does not allow for the idea of “carnal,” untransformed Christians.

On the contrary, all new Christians receive new hearts (Ez. 11:19), new minds (1 Cor. 2:16), new reasons to live, worship and obey (Rom. 12:1-2), and on the whole they become new creations (2 Cor. 5:17).  In other words, you cannot be saved for eternal life in God’s presence without a corresponding love for God and his glorious righteousness.  While no Christian is ever perfect in their love and obedience to God in this life, we must also say that no one is ever a Christian who never loves and obeys God.  To think of two categories of Christians (carnal and spiritual) does violence to the beautiful biblical truths of regeneration and sanctification.

Paul addresses the Corinthians to remind them of the true spiritual reality that they in fact own… and friends, may we be likewise reminded of the same.  We are indeed new creations.  We have God’s Spirit.  We have the very mind of Christ.  Therefore, may we live and love accordingly. Below, Augustine speaks this truth profoundly well and his words are worthy of careful reflection.

And now regarding love, which the apostle says is greater than the other two–that is, faith and hope–for the more richly it dwells in a man, the better the man in whom it dwells. For when we ask whether someone is a good man, we are not asking what he believes, or hopes, but what he loves. Now, beyond all doubt, he who loves aright believes and hopes rightly. Likewise, he who does not love believes in vain, even if what he believes is true; he hopes in vain, even if what he hopes for is generally agreed to pertain to true happiness, unless he believes and hopes for this: that he may through prayer obtain the gift of love. For, although it is true that he cannot hope without love, it may be that there is something without which, if he does not love it, he cannot realize the object of his hopes. An example of this would be if a man hopes for life eternal–and who is there who does not love that?–and yet does not love righteousness, without which no one comes to it. (Augustine, Enchiridion on Faith, Hope and Love)

There is, however, another temptation in the opposite direction, and that is to dwell too briefly over our sin as if it is of no consequence.  Too easily we forget that all sin is, at it’s heart, a direct rebellion against and rejection of God himself.  Too often our struggles against sin are no struggles at all.  We fight sin with the same zeal we fight mosquitoes… a swat here and there to remove a minor nuisance, all the while forgetting that Jesus fought sin at the cost of his very life.

Because we are prone to both temptations we need both a better grasp of the true weight of sin and of the true wonder of the gospel.  Were you alive in Geneva in the mid-1500′s, you may have found yourself worshiping at a church that strove to do just that.  The confession of sin below was written by John Knox for use in English speaking congregations in Frankfort and Geneva.  The prayer is based on Daniel’s prayer of confession in Daniel 9.  In the worship service this confession of sin would follow a period of “self-examination” in which the minister would urge the people to diligently examine themselves that they might join their hearts with the words of the confession.  And this confession of sin provides a great remedy against both temptations (dwelling too long or too lightly over sin).  It reminds us that sin is deadly serious business (“we are miserable sinners”) and that the grace of God through Christ is infinitely powerful (“nothing is able to remove your heavenly grace and favor from us”).

Beloved in Christ, may we learn both the weight of sin and the wonder of the gospel.

Confession of Sin from John Knox’s Genevan Liturgy

Eternal God, and most merciful Father!  We confess and acknowledge here before your Divine Majesty, that we are miserable sinners, conceived and born in sin and iniquity, so that in us there is no goodness.  For the flesh evermore rebels against the spirit, whereby we continually transgress your holy precepts and commandments, and so purchase to ourselves, through your just judgment, death and condemnation.  Heavenly Father, we are displeased with ourselves for the sins that we have committed against you, and do sincerely repent of them.  We most humbly beseech you, for the sake of Jesus Christ, to show your mercy upon us. to forgive us all our sins, and to increase your Holy Spirit in us.  That we may acknowledge from the bottom of our hearts our own unrighteousness, and from henceforth not only mortify our sinful lusts and affections, but also bring forth such fruits as may be agreeable to your most blessed will.  We pray, not because of our worthiness, but because of the merits of your dearly beloved Son Jesus Christ, our only Savior.  You have already given him as an oblation and offering for our sins.  We are certainly persuaded that you will deny us nothing that we shall ask in his Name according to your will.  Your Holy Spirit does assure our consciences that you are our merciful Father, and so love us, your children, through him, because nothing is able to remove your heavenly grace and favor from us.  To you, therefore, O Father, with the Son and with the Holy Spirit, be all honor and glory, forever. Amen.

[Adapted from John Knox, originally in the Service for the English congregation at Frankfort, 1554, then the English congregation at Geneva, 1556, and later adopted by the General Assembly of the Church of Scotland in 1560]

Christian hope is not about wishing things will get better.  It is not about hoping that emptiness will go away, meaning return, and life will be stripped of its uncertainties, aches, and anxieties.  Nor does it have anything to do with techniques for improving fallen human life, be those therapeutic, spiritual, or even religious.  Hope has to do with the knowledge of the “age to come.”  This redemption is already penetrating “this age.”  The sin, death, and meaninglessness of one age are being transformed by the righteousness, life, and meaning of the other.  What has emptied out life, what has scarred and blackened it, is being displaced by what is rejuvenating and transforming it.  More than that, hope is hope because it knows it has become part of a realm, a kingdom, that endures.  It knows that evil is doomed, that it will be banished.