Ever since I can remember I loved seeing how people would react when I told them that my parents share the same birth date, August 28th. I thought it was cool when I was a 1st grader, and I still think it is cool today. After all, if they two are one flesh, why shouldn’t they two be allowed to share the same birth date? One flesh, one birthday. One flesh, one cake. One flesh, one celebration. It all seems so appropriate…and it’s very cool! Did I already say that?

As I reflected recently upon how unusual it is for a husband and wife to share the same birthday, I found myself giving God thanks for the double-grace I received on August 28th when my parents were born. It is the grace of God that I have the parents that I have. It is the grace of God that my parents were redeemed “not with perishable things such as silver or gold, but with the precious blood of Christ” (1 Peter 1:18-19). It is the grace of God that I was brought up “in the discipline and instruction of the Lord” (Ephesians 6:4). It is the grace of God that I had parents who were not too proud to ask for their children’s forgiveness when they recognized that they had sinned against us. It is the grace of God that their lives continue to give me occasion to taste and see afresh that the Lord indeed is good (Psalm 34:8). Truly, I was double-graced on August 28th. I love you!

John Piper’s newest book, God Is the Gospel: Meditations on God’s Love as the Gift of Himself, is coming to stores on September 2o. Here’s the promotional blurb:

“Most people, when they ponder what it means to be loved by God, think of the things that God does for us. John Piper writes that what is most loving about God is not his making much of us, but his enabling us, at great cost to himself, to enjoy making much of him forever.”

You can read an on-line copy of it here.

This is the suggested reading list for our BBC faculty discussion group.

Joseph Mazur’s Euclid in the Rainforest
Edwards’ Dissertation on Virtue [aesthetics and ethics]
Milton On Education
John Locke’ Some Thoughts Concerning Education
E.F. Schumacher’ Small is Beautiful [economics, technology, ethics and education]
Nicholas Wolterstorff’ Art in Action: Toward a Christian Aesthetic
Lewis’ Til We Have Faces
Lewis’ The Weight of Glory
Shakespeare’s King Lear
Paulo Friere Pedagogy of the Oppressed
J.J. Rousseau. Politics and the Arts: Letter to M. D’Alembert on the Theatre

Here are the suggested options for proceeding this semester:

Option A
Milton
Euclid
Lear
Rousseau

Option B
Edwards
Euclid
Lewis’s Faces
Rousseau

Option C
Lewis’ Weight of Glory
Euclid
Lear
Rousseau

What would you choose?

Scott Anderson e-mailed me the link to this gospel-centered article by Alfred J. Poirier. Here is an excerpt:

“In light of God’s judgment and justification of the sinner in the cross of Christ, we can begin to discover how to deal with any and all criticism. By agreeing with God’s criticism of me in Christ’s cross, I can face any criticism man may lay against me. In other words, no one can criticize me more than the cross has. And the most devastating criticism turns out to be the finest mercy. If you thus know yourself as having been crucified with Christ, then you can respond to any criticism, even mistaken or hostile criticism, without bitterness, defensiveness, or blame shifting. Such responses typically exacerbate and intensify conflict, and lead to the rupture of relationships. You can learn to hear criticism as constructive and not condemnatory because God has justified you.”

You can read the entire article here. It would be time well spent.

“More love, more power, more of you in my life.” What should Christians be thinking when they sing the song “More Love, More Power”? What light might the gospel shed on this particular song text? It seems to me that too often Christians tend to sing songs like this utterly disconnected from the truth of the gospel. What do I mean? Is it wrong to long for more of God’s love and power at work in our lives? Is it improper for us to thirst for God? Absolutely not. Consider these verses:

Philippians 3:10 that I may know him and the power of his resurrection…

Ephesians 3:19 [Paul prays that the Ephesians might] know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

Psalm 63:1 O God, you are my God; earnestly I seek you; my soul thirsts for you; my flesh faints for you, as in a dry and weary land where there is no water.

The desire for God’s love and power and Person is a very good desire. But a problem arises when this good desire is disconnected from the gospel in our thinking. Let me explain. What might we be thinking when our request to know more of God’s love is disconnected from the gospel? Might we be hoping that God will somehow mysteriously inject more of His love into our spiritual veins? Do we hope that somehow we will wake up one morning with a deeper sense of His transforming love? “Wow, God has answered my prayer! He’s given me more of His love!”

Consider the desire for God’s love in light of Romans 5:8. “God shows his love for us in that while we were still sinners, Christ died for us.” Paul does not say that God showed His love for us at the cross. He says that God shows His love for us at the cross. The tense of the verb is utterly important. If it is true that God continuously demonstrates His love for us through something that happened in the distant past, some 2000 years ago, what should we do if we desire to know and experience more of His love?

Just a few verses earlier in Romans 5:5, Paul says that “God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” What I find interesting is that the verses immediately preceding and following that statement are filled with gospel content.

Romans 5:1-2 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. [2] Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.

Romans 5:6 For while we were still weak, at the right time Christ died for the ungodly.

I think what is indicated by these verses is that the Holy Spirit does not pour God’s love into our hearts in isolation from the gospel. After all, we’ve already seen in verse 8 that God’s love is being demonstrated to us at the cross. The Holy Spirit poured God’s love into our hearts by bringing us to the cross where we saw that “while we were still sinners, Christ died for us” (Romans 5:8). And I believe that the Holy Spirit continues to pour God’s love into our hearts as we sit at the foot of the cross beholding its wondrous glory.

So, when you find yourself asking God for more love, more power, more of Him in your life, make sure you ask Him at the foot of the cross. It is there that we find all the love and power we could ever want. After all, the gospel is the very power of God unto everything we need in this life and the life to come (Romans 1:16).

These two articles were written by Dr. James Grier (our in-service speaker) who earned a Th. M. in Philosophcial Theology from Westminster Seminary. His primary profs were John Murray and Cornelius Van Til.

In the World but not of the World?
Gospel, Church, and Culture

Theology of Prayer: Prayer and Mission

We began our faculty in-service today. Our special speaker for the week (8/15-8/19) is Dr. James Grier. He was asked to begin his session today with a brief report on his 2005 summer travels. Of significant interest to me was his speaking ministry at Metropolitan Tabernacle of London in July while I was in China. He preached four times at their 30th annual SCHOOL OF THEOLOGY (July 5-7th) on Union with Christ (I’m seriously hoping to get the notes!). Phil Johnson (a.k.a. Pyromaniac) was also a keynote speaker. Dr. Grier also had the opportunity to speak at Metro. Tabernacle both in the morning and evening on Sunday, July 10th. Both of his messages are available on-line. Go here and look for July 10th (the audio Phil Johnson’s Sunday message, July 3rd, is there as well ). Dr. Grier’s sermon on Jesus’ parable of the Two Sons (Luke 15) is wonderfully gospel-centered! Let me encourage you to listen to one or both of Dr. Grier’s sermons (Phil’s too for that matter).

Needless to say, the entire faculty here (me included) are thankful that Dr. Grier could be with us this opening week of our school year. Maybe a little of his union with Christ material will find its way into our sessions. After all, I think it’s relevant when considering Christian education!

Request: I would love to hear about his messages from any my UK brothers who attended the conference.

July 8th – Fuling, China (adapted from my journal)

I spent the early morning thinking about James 1:27 (couldn’t sleep!), specifically about what “caring for orphans in their affliction” means. It is something to which I should have given serious thought years ago given the fact that James says caring for orphans in their affliction is an essential mark of true Christianity, but I have not. But there is something about spending a few days in an orphanage in the middle of China that forces you to think about James’ words. So there I sat at 4:30am on July 8th wondering what “caring for orphans in their affliction” might really involve.

Two cross-references came to my mind fairly quickly—Psalm 8 and Hebrews 2. Psalm 8:3-4 says, “When I look at the heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you care for him?” I found it interesting that the Greek translation of the Old Testament (i.e. the Septuagint) uses the same Greek word translated “care for” in James 1:27 to translate the Hebrew word behind “care for” in Psalm 8:4. That word is used in Psalm 8:4 with reference to God’s care for man. In James 1:27, it is used with reference to the Christian’s necessary care for orphans in their affliction. As I sat on the side of the bathtub in my hotel room that early morning, I wondered if James intended for us to see a connection between what he wrote in James 1:27 and what David wrote in Psalm 8:4. I think he did. It seems to me that if in merely reading James 1:27 David’s words in Psalm 8:4 came to my non-Jewish mind, surely Psalm 8:4 would have been in James’ Jewish mind as he penned the final verse of chapter 1. Since my July 8th morning meditation I have become personally convinced that Psalm 8:4 and its fulfillment within redemptive history are meant to inform our understanding of what “caring for orphans in their affliction” involves.

This is where the second cross-reference, Hebrews 2, proves very instructive. In quoting Psalm 8:4-6, Hebrews 2:6-8 reads, “It has been testified somewhere, ‘What is man, that you are mindful of him, or the son of man, that you care for him? You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.’” What I find helpful in filling in our understanding of James 1:27 is what the writer of Hebrews does after quoting Psalm 8 in Hebrews 2:6-8. In verse 9, he clearly identifies Jesus as the ultimate fulfillment of Psalm 8. In other words, the writer of Hebrews informs us that unlike the rest of humanity, Jesus was “for a little while made lower than the angels” in order that he might accomplish the climax of God’s redemptive purposes. Notice the “so that” of verse 9.

“But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone” (Hebrews 2:9).

Let’s briefly follow Hebrews 2’s logic and notice its stress upon suffering and death. First, the writer states that though Jesus was for a little while made lower than the angels, he is now crowned with glory and honor. Why is he now crowned with glory and honor? Because of his “obedience to the point of death, even death on a cross” as man (see Philippians 2:8-9). Second, the writer then tells us the purpose for which Jesus was made lower than the angels for a little while and is now crowned with glory and honor, namely, “so that by the grace of God [Jesus] might taste death for everyone” (Hebrews 2:9). Third, verse 10 not only adds that Jesus tasted death in order that he might bring “many sons to glory,” but also that as the founder of our salvation he was “made perfect through suffering.” When we look at verses 4 through 10 together, we see that it is within the context of the God/Man’s suffering, death, and exaltation that Psalm 8 is quoted. This means that Psalm 8 had some decisive fulfillment within the climax of redemptive history. In other words, David’s words found their ultimate fulfillment in the incarnate Christ.

Now, if Psalm 8 ultimately applies to Christ, can we identify an ultimate fulfillment of verse 4 in particular? To put it another way, if, according to Hebrews 2, Psalm 8 finds its ultimate reference point in Christ, how is it that God has ultimately demonstrated His care for man within redemptive history (Psalm 8:4)? I think Hebrews 2 provides an answer for us when it tells us (1) that Jesus was made lower than the angels for a little while, (2) that he tasted death, and (3) that he was made perfect through suffering (Hebrews 2:9-10). As I mentioned earlier, there are clear references to Christ’s incarnation (“made lower than the angels for a little while”) and suffering in these two verses. So, the fulfillment of Psalm 8 within redemptive history is the incarnate work of Christ.

So, when we consider David’s amazement in Psalm 8 that God demonstrates care for man, how is it that God’s care for man finds its ultimate demonstration according to Hebrews 2? God’s ultimate demonstration of care for man was seen when through the incarnation His Son entered into the very heart of our misery and brokenness in order that he might redeem us. When God the Son became man he did not assume a humanity that was untouched by the Fall. Rather, he assumed a humanity subject to decay, pain, misery, suffering, and death. In other words, he took up a humanity as it had been affected deeply by the Fall yet without sin. Why? In order that he might redeem us from the profound misery of our condition from the inside out. Jesus entered into the very heart of our brokenness in order that he might restore our humanity to its originally intended wholeness. This was God’s doing. His ultimate demonstration of care for man was not a superficial meeting of needs but a real and profound entering into our condition, our affliction, in order that He might remove us from it. T. F. Torrance sums it up well.

In Jesus God himself descended to the very bottom of our human existence where we are alienated and antagonistic, into the very hell of our godlessness and despair, laying fast hold of us and taking our cursed condition upon himself, in order to embrace us for ever in his reconciling love. He did that in such an incredible way that he pledged his very Being incarnate in Jesus for us as the immutable ground of our salvation and peace against all the onslaughts of the forces of evil (The Mediation of Christ, 43-44).

Now, with all this in mind, what might it mean to “care for orphans in their affliction” (James 1:27)? We can certainly agree that it involves much more than a superficial meeting of needs. I believe that God’s example of care for us in our affliction should impact our understanding of what it means to care for orphans in their affliction. What might entering into the affliction of orphans involve? Yes, “caring for orphans in their affliction” would involve holding them in their less than suitable, non-absorbent diapers. Yes, it would involve allowing ourselves to be wet upon without reaction or visible displeasure in order that they might enjoy tender affection. Yes, it would involve playing with them even when you are sweating profusely because of high temperatures and suffocating humidity. Caring for orphans in their affliction surely involves meeting these physical and emotional needs. But if we consider how it is that God entered into our affliction in order to deliver us from it, we must conclude that caring for orphans in their affliction necessarily involves adoption. Can you think of a better way to demonstrate the embrace of God’s reconciling care for man than through adoption?

Let’s take one last look at Hebrews 2. It is interesting that the writer of Hebrews uses adoption related terminology. In verse 10, he says that it was God’s intention to bring “many sons to glory” through making Jesus perfect through suffering (Hebrews 2:10). God did what He did in order to add sons to His family. The writer then states in verse 11 that God’s Son, Jesus, is not ashamed to call us brothers. In other words, he states that Jesus is proud to call those for whom he died brothers. Can’t we read Hebrews 2:10-11 and think in terms of adoption? Is this not what the writer of Hebrews implying? It is truly a stunning thought that the Son of God assumed humanity, suffered, died, and was crowned with glory and honor in order that sinners might become his brothers! What are we that God is mindful of us in this way?!

If one of the primary ways to care for orphans in their affliction is through adoption, and if James identifies care for orphans in their affliction as an essential mark of true Christianity, shouldn’t churches seriously consider (at the least) being active in encouraging and facilitating adoption? Not every believer is called to adopt an orphan, but every believer is called to somehow participate in caring for orphans in their affliction. And what a wonderful calling it is! Adoption is a breathtakingly beautiful way to live out the gospel of Christ among the afflicted. It provides another way for the church to bring the gospel to those who, like we once were, are without God and hope in this world (Ephesians 2:12).

Let me recommend that you spend a few minutes taking a look at what America World Adoption Association is doing to help Christians live out James 1:27.

*The three photos above were taken by Gabe Neville. He and his wife, Eileen, were our mission team’s co-leaders.

more China pictures

“Amazing as it sounds, we come with remorse and guilt over one thing and the Bible tells us we are far worse, much guiltier than we could have ever imagined. But surely this only confirms the accusation that the Christian faith is psychologically unhealthy. How are we ever to recover any healthy self-esteem with an attitude like that? What would ever possess a person to call a message like this ‘good news’? The fact is that in the cross God demonstrates the deepest law of acceptance. For to be convinced that I have been accepted, I must be convinced that I have been accepted at my worst. This is the greatest gift an intimate relationship can offer—to know that we have been accepted and forgiven in the full knowledge of who we are, an even greater knowledge than we have about ourselves. This is what the cross offers” (Rebecca Manley Pippert, Hope Has Its Reasons: The Search to Satisfy Our Deepest Longings, 110-111).

Periodically I will try to answer common questions that people ask regarding gospel-centeredness. Over the last several years of my journey toward gospel-centeredness my own mind has raised many questions (and it continues to do so) to which I have needed answers. Therefore, what I want to do with this category of posts is help others in their journey regardless of where they are on it. So here is the first question that was posed to me on another blog. If you have questions regarding the issue of gospel-centeredness, please ask them in the comment section. You may find them used in a future post.

How does your emphasis on the centrality of the gospel square with Scriptures’ emphasis on the centrality of love in texts like Deuteronomy 6:5, Matthew 22:37-39, and 1 Corinthians 13:13 among many others?

Deuteronomy 6:5 – You shall love the Lord your God with all your heart and with all your soul and with all your might.

Matthew 22:37-39 – And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself.”

1 Corinthians 13:13 – So now faith, hope, and love abide, these three; but the greatest of these is love.

I believe the Scriptures teach that the gospel is the very power of God unto loving God with all our heart and loving our neighbors as ourselves (Romans 1:16). The centrality of the gospel and the centrality of love are not at odds with one another. To be gospel-centered is to be love-centered because the gospel is God’s power unto the life of love to God and man. Without the gospel we will either live a life of overt enmity against God (i.e. the prodigal son who set his love on everything but the father – Luke 15) or a life of seeking to earn God’s favor (i.e. the elder brother who set his love on what he could get out of his father). In both cases love for God is absent. Only the gospel can free us from the inordinate love of lesser goods to love God, the Ultimate Good, without seeking to earn anything from Him. It is by the power of the gospel that we are put in right relationship with God and enabled to love Him for His own sake, for who He is in Himself. The gospel says that “God shows His love for us in that while we were yet sinners Christ died for us” (Romans 5:8). One reason God set His love upon us in this way was so that we might eternally participate in the Communion of Love which the Holy Trinity is (2 Corinthians 8:9; 2 Corinthians 13:14). God’s breathtaking, all-satisfying love for us is the cause and impetus of our love for Him (1 John 4:19); and it is in the gospel that we savingly and sanctifyingly see the love of God most clearly and experience it most fully. The gospel frees us to love God not for what we can get out of Him but because of what He has already given us, namely, Himself.

The same basic thoughts apply to loving others. Only in the gospel are we freed to love others not for what we can get out of them but because of what we already have—the full acceptance of God Himself. The gospel is the only thing that frees us to love people without any strings attached. Without the gospel our love for others becomes either moralistic (we love primarily because it is what we MUST do in order to be blessed by God) or consumeristic (we love in order to get something out of the person we are “loving”). At the core the moralistic (i.e. elder brother mindset) and consumeristic (i.e. prodigal mindset) motives for loving are essentially the same. Both ways of loving are motivated by what can be received from the person(s) loved. Only the gospel frees us to love not for what can be received, but because of what has already been received, namely, acceptance with God and participation in the Trinity’s all-satisfying, God-glorifying Communion of Love.

When I have had internet access over the past month, the quality of it has been mediocre at best. But starting next week when my access improves I should be able to post more regularly. If you are interested in receiving regular Eucatastrophe Updates via e-mail (even if you currently do), send a blank e-mail to dan@eucatastrophe.com with the word subscribe in the subject box. I will no longer be sending Eucatastrophe Updates from my bbc.edu e-mail account.

P.S.

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